Eight Upanishads Vol. 2 By Swami Gambhirananda

EIGHT UPANISADS

VOLUME TWO

( Aitareya , Mundaka, Mdndukya & Kdrikd and Pra&na)

With the Commentary of
SAMKARAClRYA

Translated by

SWAMI GAMBHlRANANDA

ADVAITA ASHRAMA

5 Dun Entally Road
CALCUTTA 790-014

Published by
Swami Budhananda
President, Advaita Ashrama
Mayavati, Pithoragarh, Himalayas

AU Rights Reserved
December 1937

Set and Printed by in India

By The Sharada Press, Car Street
MANGALORE-575-001

CONTENTS

Page

A1TAREYA UHANISAD .. .. 1

MUNDAKA UPANISAD . . . . 77

mandOkya upanisad and karikA . . 173

PRASNA UPANISAD . . . . 405

INDEX TO TEXTS I . . 507

INDEX TO TEXTS II (KARIKl) .. .. 511

LIST OF ABBREVIATIONS .. .. 515

KEY TO TRANSLITERATION AND
PRONUNCIATION

Sounds like
3T a o in son
3TT a a in master
$ i i in if
f I ee in feel
u u in fwl!

35 u oo in boot

r somewhat between
r and ri

q e a in evode
q ai y in my
3ft o oh

aft au ow in now
^ kk

m kh ckh in blockhead
n g g (hard)

V gh gh in \og-hui
f nng
^ c ch (not k)

8 ch chh in cat ch him
3T jj

IT jh dgeh in hedgehog
3r n n (somewhat)
z 1 1

Z th th in anf-Aill

Sounds like
d d

dh dh in godhood
n n in uwder
t French t
th th in //mmb
d th in then
dh theh in breathe here
n n
P P

ph ph in \oop-ho\e
b b

bh bh in abhor
m m

y

r r
1 1

v in avert
$ sh

s sh in s//ow
s s
hh
m ng
h half h

3

5
"I
rT

3

«T

q

q

q>

3

H

x

6
q

5T

<sr

AITAREYA UPANISAD

5rf#55nrrf^W' qfa *r arrnta: «rt Jr
*rr jr^t^n^t^nfrrRrnr ^f^n^r srfoanfJr
HrfearrfJr <F*rmsr§ ggaa^ra^ra^ *itto

^R*P*3 ^rTTRT 1

<& 3TTf%: $nf%: ^TTfoT: II

May my speech be based on (i.o. accord
with) the mind; may my mind be based on
speech. 0 Self-effulgent One, reveal Thyself
to me. May you both (speech and mind) be
the carriers of the Veda to me. May not all
that I have heard depart from me. I shall join
together (i.e. obliterate the difference of) day
and night through this study. I shall utter
what is verbally true; I shall utter what is
mentally true. May That (Brahman) protect
me; may That protect the speaker (i.e. the tea-
cher). May That protect me; may That protect
the speaker —may That protect the speaker.

Om Peace! Peace! Peace!

AIT ARE Y A UPANISAP
PART I
CHAPTER I

Introduction : Earlier than this* was finished karma 1 2
along with the knowledge (i.e. meditation on) the in-
ferior Brahman (i.e. Hiraijyagarbha). The highest
result, achievable through karma , as associated with
meditation, was concluded with the meditation on
Uktha. 3 It was said, “This Brahman that is Truth
is called Pratia; this is the only Deity” (Kau.ll. 2;
Maitrayan!, VII. 7); “All the gods arc but manifesta-
tions of this Prana”: “Attaining identity with (Con-
sciousness, the Deity, Brahman, Immortality, that is)
this Prana, one becomes united with the gods.” Some
people believe that the highest human goal consists in
this merger in the Deity, that this is emancipation,
that this is attainable through a combination of medi-
tation and karma , and that there is nothing higher
than this. With a view to enjoining the knowledge of

1 The Aitareya Upaniflad forms the 4th, 5th, and 6th chapters
of the second Aranyaka of Aitareya Briihmana. The Upanisad
is concerned only with knowledge of the Self, whereas the earlier
portions deal with karma as associated with meditation.

2 Rites, duties, etc.

3 Uktha is Prana (lit. Vital Force, i.e. Hiranyagarbha — cosmic
power of knowledge and action); and meditation on it consists
in thinking, “I am that Uktha, that is Prana,” Such deep
concentration ensures identity with Prana.

4

EIGHT UPANISADS

the absolute Self, whereby this (earlier) view may be
refuted, this Upanisad says, “In the beginning this was
but the absolute Self alone” etc. (I. i. 1).

Objection : How is it, again, known that the subse-
quent text is meant for enjoining the knowledge of the
absolute Self, unconnected with karma ?

Answer: Since no other meaning can be deduced.
Moreover, through such texts as “He subjected Him 1
to hunger and thirst” (Ai. I. ii. 1) etc., it will be shown
that the gods such as Fire, mentioned earlier, are
included in the phenomenal world because of the
defects of their hunger etc. All that is subject to
hunger etc. is within the phenomenal world, whereas
the supreme Brahman is mentioned in the Vedas as
transcendental to hunger and the rest.

Objection: Even if it be thus conceded that the
knowledge of the absolute Self is the means for eman-
cipation, it does not follow that a non-performer of
karma alone is qualified for this, since no such specifi-
cation is heard of, there being no mention in this
Upanisad of any non-performer of karma (i.e. Sannyasi)
belonging to a distinct order. Again, the knowledge
of the Self is begun after introducing the rite called
Brhatl-sahasra. Therefore it is the performer of karma
who is in fact entitled to this. Nor is the knowledge
of the Self incompatible with karma , for the summing
up (here) at the end conforms to what went earlier.
Just as it was stated by the (earlier) brahmana (portion)
that Purusa, 2 identified with the Sun, is the Self of all

x Virat who is the gross manifestation of Hiranyagarbha.

2 Conscious, all-pervasive Reality that dwells everywhere.

AITAREYA UPANISAD

beings, mobile and immobile, 1 and as it was confirmed
by the mantra (portion) in such texts as “The Sun is
the Self (of the universe, moving and motionless)”
(R. 1. cxv. 1), similarly (here), too, the start will be
made with “This one is the inferior Brahman, this is
Indra” (Ai. 111. i. 3), and the conclusion will be, “All
the creatures that there are, which move or do not
move, are impelled by Consciousness” (Ai. ill. i. 3).
Similarly, too in the Upanisad of the samhitd (portion)
the Self will be spoken of as associated with karma in
the text, “The followers of the Rg-Veda deliberate on
this very Entity in the hymn called Brhatl-sahasra” etc.
(Ai. A. ill. ii. 3. 12), and the conclusion will be with,
“They speak of it alone as the Self in all beings” etc.
Similarly, too, the identity of the One that is referred
to in “That which the bodiless conscious Self” is
spoken of in “One should know That as identical with
Him that is in the sun”. Here, again, commencing
with, “What is It that we worship as the Self?”
(Ai. III. i. 1), identity with Consciousness Itself will be
shown in “Consciousness is Brahman” (Ai. 111. i. 3).
Therefore the knowledge of the Self is not disconnected
with karma .

Counter objection: (On that supposition) the present
text becomes useless because of tautology. How?
The Self having been ascertained by the brdhmana

1 First His identity with the Sun is shown in, “He indeed
illumines this world — the One that shines as the Being (in the
sun) ,f ; and then He is shown as all-pervading in, “Therefore
they know Him as a hundred-rayed— the One that is that very
Puru§a”, and “The Vital force indeed is all these beings” (Ch.
VIE xv. 14, V. i. 15).

6

eight upanisads

(portion) in “O Rsi, I am indeed Prana”, and by the
mantra (portion) in “The Sun is the Self” (R. I. cxv.
1), it is useless to ascertain It over again by the
brahmana (i.e. Upanisad portion) by raising the
question, “What is It that we worship as the Self ?”
(Ai. III. i. 1) and then answering that all this is but
the Self, and so on.

Opponent's view: Not so, for no tautology is
involved, inasmuch as this is meant to determine some
special qualities of that very Self. How? Of that very
Self, as connected with karma , it is sought to deter-
mine some special attributes such as (the power of)
creation, protection, and dissolution of the world, or
to present It as an object of meditation in Its uncondi-
tioned state. To explain the second alternative: from
the fact that meditation on the Self (as such) was not
enjoined in the context of karma , it might be inferred
that the Self, that is (found) associated with karma ,
is not to be meditated upon apart from karma :
therefore the purport of the (following) text, begin-
ning with “ Atmd ” etc., is that the unconditioned Self,
too, is to be meditated on. Or since the Self is to be
worshipped (both) as different and non-different
(from oneself), the same Self that is subject to the
idea of difference in a context of karma is again to be
meditated on as non-different outside (that) karma .
Thus there is no tautology. Moreover, according to
the adherents of the Vajasaneya Section (of the
Yajur-Veda) there are the statements, “He who
knows these two, vidyd and avidyd , together, by
crossing over death through avidyd , attains immortal-
ity through vidyd ” (Ii 11) and “By doing karmas

AITARFYA UPAN18AD

/

indeed should one wish to live here for a hundred
years” (X.4 2). Not that mortals can have more than a
hundred years as the fullest span of life, so as to be
able to meditate on the Self after renouncing karma
(after a hundred years). And it has been shown in
the Aitareya Araiiyaka, ‘ The span of a man’s life
comprises as many thousands of days.” 1 Now the
hundred years of life are packed with karma ; and
the martira , “By doing karma indeed” has just been
quoted. Similar are the texts, “One should perform
the Agnihotra sacrifices as long as one lives”, “One
should perform the Darsa and Pfirnamasa (new moon
and full moon) sacrifices as long as one lives”, and
others, as well as, “Him they burn along with the
sacrificial vessels”. Besides, there is the Vedic text
speaking of the three debts. 2 As for the scriptural
text dealing with monasticism etc., to wit, “Knowing
this very Self Brahmauas renounce, . . . and lead a
mendicant life” (Br. III. v. 1., IV. iv. 22), it is eulo-
gistic, meant to praise the knowledge of the Self.
Or it is meant for the disqualified ones (e.g. the blind,
the lame, and others). 3

Vedantisfs reply: Not so; for when the supreme
knowledge is achieved, there can be no idea of results,
and so no action is possible. As for the statements
that “the knowledge of the Self comes to the man

1 The Aranyaka first points out that the Sastra (hymn) called
Brhatt-sahasra has got 36,000 letters in it, and then states that a
man’s life consists of as many days, that is, 100 years.

2 “Thc Brahmana, from his birth, is under three debts” (Tai.
S. VI. iii. 10) — to the gods, Manes, and sages.

3 Who cannot undertake Vedic rites.

8

EIGHT UPANISADS

engaged in karma ”, that “it is associated with karma \
and so on, they are wrong. Action is inconceivable
in one who has the knowledge of Brahman as his Self
as comprised in the realisation, “I am the supreme
Brahman in which all desires are fulfilled and which is
above all the worldly shortcomings”, and who has no
idea of results because he feels no need for anything
to be got for himself from actions done or to be
done (by him).

Objection : Though he may not perceive any benefit
therefrom, he still acts because of the (scriptural)
injunction.

Answer : No, for he has realised the Self that is

beyond the range of injunctions. It is a matter of
experience that one comes within the scope of injunc-
tion so long as one feels the need for acquiring some
desirable thing or avoiding some undesirable thing and
seeks for a means thereof; but not so the one who is
of a contrary disposition and has realised the identity
of the Self with Brahman that cannot be subjected to
any injunction. If a man who has realised the identity
of the Self and Brahman has still to bow down to
injunctions, even though he is beyond all mandates,
then there will remain none who is outside the pale of
scriptural direction; and so all actions will become fit
to be undertaken by all and sundry at all times. But
that is undesirable. Nor can he be directed by any-
body, for even the scriptures emanate from him. Not
that anyone can be impelled by any sentence issuing
out of his own wisdom. Nor is a well-informed master
commanded by an ignorant servant.

Objection : The Vedas, being eternal, are independ-

AITAREYA UPANI8AD

9

ent, and hence have the mandatory power over all.

Answer: No, for the defect (of such an argument)
has been already pointed out. Even on this assump-
tion, the defect persists unavoidably of every duty
becoming fit to be indiscriminately undertaken at all
times by all and sundry.

Objection : That, too, is enjoined by the scriptures.
(To explain): As performance of duties is prescribed
by scriptures, so is the knowledge of the Self pre-
scribed for that man of karma by the scriptures
themselves.

Answer: No, for it is unthinkable that the scrip-
tures should be prescribing contradictory things. Just
as heat and cold cannot both be aveired of fire, so it
is not possible to instruct association as well as dis-
sociation with virtue and vice for the same person.
Nor are the desires to attain the delectable and to
avoid the detestable, for oneself, created by the scrip-
tures, for all beings are seen to have them. Had these
two been the products of the scriptures, they would
not have been found in the cowherds and others,
who are ignorant of scriptures. The scriptures ha\e
to instruct about those things only that are not self-
evident. That being so, if the scriptures have pro-
duced the knowledge of the Self, opposed to (ideas of)
duties that have been accomplished or are yet to be
accomplished, how can they again produce a sense of
duty that runs counter to it, like coldness in fire or
darkness in the sun ?

Objection: The scriptures do not certainly generate
such a knowledge.

Answer: They do; for the conclusion is made thus:

10

BIGHT UPANISADS

‘'One should know thus: ‘He is my Self’” (Kau.

III. 9), “Consciousness is Brahman” (Ai. III. i. 3).
And sentences such as, “It knew only Itself as i am
Brahman’; therefore It became all” (Br 1. iv. 10).
“Thou art That” (Ch. VI. viii-xvi), bear on the same
idea. And since the knowledge of the identity of the
Self and Brahman, once it has emerged, is never
sublated, its origination cannot be denied or pro-
nounced erroneous.

Objection : With regard to renunciation, too, there is
an equal absence of need, in accordance with the
Smrti, “(He has no object in this world to gain by
doing action), nor by non-performance” (G. 111. 18).
Those who say that after realising Brahman one must
resort to renunciation arc equally open to the same
charge of absence of need.

Answer: No, since renunciation consists in mere

cessation from activity. The feeling of want follows
from ignorance and is not inherent in any object, for
this fact (of feeling of want towards an object) is in
evidence in all beings. 1 Moreover, it is noticed that
one acts through speech, mind, and body when one
is impelled by thirst for desired results; and by the
text beginning with, “He desired, ‘Let me have a
wife’” (Br I. iv. 17), and by the text, “Both these
are but desires (for ends and means)” (Br, III. v. 1,

IV. iv. 22), of the Vajasaneya Brahmana, it has been

1 Even in people who are ignorant of the nature of a thing.
This is according to the reading, “ taddm&amt *\ Ananda Giri
prefers i,K tadadar&anat — is not in evidence”. If the feeling inhered
in the object, all should have felt it similarly and for ever. The
reaction being different, the feeling is subjective.

AlTARl/YA UPANISAD

11

emphatically asserted that sons, wealth, etc., that
constitute the fivefold karma 1 are comprised within
desire. Since the fivefold activities of speech, mind,
and body, arising from such defects as ignorance,
desire, etc., cannot belong to a man of realisation
because of his freedom from those defects, his renun-
ciation consists in mere absence of activity; audit is
not a positive something to be accomplished like
sacrifice etc. And that being a natural accomplishment
of a man of illumination, no necessity is to be sought
for it. Not that any question can be raised as to why
a person, who was (once) enveloped in darkness, does
not fall into a pit, swamp, or brambles after the dawn
of light.

Objection'. Then it comes to this that renunciation
follows as a matter of course and is not fit to be enjoined.
Therefore, if the supreme knowledge of Brahman dawns
in domestic life, the passive man may continue in that
state, and there need be no moving away from it,

Answer'. No, since domestic life is a product of
desire; for it has been clearly declared, “This much
indeed is desire” 2 (Br. I. iv. 17), “Both these 3 are
indeed desires” (Br. 111. v. 1, IV. iv. 22). Renuncia-
tion is defined as the mere absence of well-established

x The metre called Pankti has five letters in each foot; and in
sacrifices the five factors — wife, son, divine wealth (meditation),
human wealth, and rites — get conjoined. Hence sacrifices are
pankta , constituted by five factors.

2 The first part of the sentence is: “He desired, ‘Let me have a
wife, so that I may be born (as a child). And let me have wealth,
so that 1 may perform rites’ ”,

3 Hankering for ends and means.

12

EIGHT UPANISADS

relationship with sons etc. arising from desire and not
as the mere moving away from that domestic life.
And so the inactive man of realisation cannot continue
in the domestic life itself. 1 Hereby it is established
that for an illumined soul there can be no acceptance
of such duties as the service of the Guru, or (practice
of) austerities.

Against this argument, some householders, shy of
begging alms and afraid of ridicule, advance the
following rejoinder, thereby making a show of their
intellectual acumen :

Inasmuch as a mendicant, desirous merely of
maintaining his body, is seen to subject himself to
regulations about begging, there may be continuance
in the domestic life even for a householder who has
become freed from both kinds of desires with regard to
ends and means, but who has to depend on mere food
and raiment for the maintenance of the body.

Answer: Not so; for this has already been refuted
by saying that the coustant habit of resorting to any
particular house of one’s own is prompted by desire.
When there is no clinging to any particular house
of one’s own, there follows begging alone, as a matter
of course, in the case of one who has no special
inclination for turning to his own and who seeks for
food and raiment under the impulsion of maintaining
the body.

Objection : Just as (for a Sannyasi) there arc

x Hc cannot consider himself a householder, nor can be
deliberately put on the householder’s garb or accept the
latter’s duties.

A1TAREYA UPANISAD

13

regulations with regard to engagement in begging for
the sake of maintaining the body, as also with regard
to personal cleanliness etc., so in the case of the
householder, who has become illumined and free from
desire, there may be regular engagement in obligatory
duties for the sake of avoiding evil in pursuance of
the impulsion implied in the Vedic text enjoining karma
for the whole life.

Answer : This has already been refuted by pointing
out that the illumined soul is outside the range of
injunction; besides, he cannot be impelled.

Objection : The injuction about obligatory duties
contained in "One should perform the Agnihotra sac-
rifice for life” becomes meaningless thereby.

Answer: No, because it retains its meaningfulness
with regard to the ignorant man. As for the regula-
tion about the activities of the mendicant engaged in
the mere support of the body, that regulation does
not generate any action. Just as no fresh motive is in
evidence in the matter of quenching thirst (pari
passu) for a man engaged in sipping water from
the palm of the hand as a ceremonial act, similarly in
the n atter of (rules for) begging, no other impulse
is in evidence (apart from assuaging hunger ). 1 It
cannot be argued on similar grounds that in the case

1 Following the injunction about sipping, a man sips water
and the thirst is assuaged pari passu; but the latter fact is not
the motive for the sipping. Similarly, a man engages naturally
in begging for food for life, and consequent on that there occur
some rules; but those rules cannot lead to a supposition of
some fresh motive for the begging.

14

EIGHT UPANISADS

of Agnihotra, too, the activities are derived naturally
and are regulated accordingly. 1

Objection : Restriction of even spontaneous activity
is uncalled for when it serves no purpose.

Answer: No, since that restriction follows natur-
ally out of past tendencies, and an overriding of
them involves great effort. 2 From the fact that a
fresh injunction of renunciation, despite its emergence
as a matter of course (in the case of a man of illumi-
nation), is met with, 3 it becomes evident that it is
obligatory for the man of illumination. And monas-
ticism is obligatory even for the unillumined soul that
hankers after emancipation. With regard to this
matter, the sentence, “Therefore he who knows thus
becomes self-controlled, calm” etc., (Br IV. iv. 23)
can be cited as authoritative. Besides, such means
for the realisation of the Self as physical and mental
control etc., are incompatible with other stages of life.
And it is known from the Svetas vat a ra Upanisad,
“To those (monks) who had gone beyond the (four)
stages of life he spoke well of that supremely holy
Reality that is sought after by seers of Truth” (VI.
21). And in the Kaivalya Upanisad (2) we find,

3 For these activities are not spontaneous, but follow from a
desire for heaven etc.

2 Life can be maintained by begging for alms, whether
according to rules or not. But before the rise of knowledge,
the mendicant had followed good rules as a spiritual disci-
pline, and the habit persists even after illumination. The
path of least resistance lies in following the habit and not in
counteracting it.

3 In Br IH. v, I. etc. — “Knowing this very Self, the Brahmanas
renounce . . . and lead a mendicant life.”

AITAREYA UPANISAD

15

“Some attained immortality not by karma , not by
progeny, not by wealth, but by renunciation .” 1 And
the Smrti says, “After attaining knowledge, one
should have recourse to inactivity”, and “He should
continue in that order of life (Sannyasa) which is
conducive to the attainment of Brahman.” Moreover,
the practice of such disciplines as continence, in their
totality, is possible only for those who have gone
beyond the four stages of life, whereas it is impossible
in domestic life. Not that any inadequate means can
lead to full consummation. As for the kinds of
realisation to which the karmas pertaining to the
householder's life can lead, their highest result has
been summed up as merger in the Deity (Hiranya-
garbha), and that is within the worldly state itself.
If the knowledge of the Self were possible for people
engrossed in karma , the conclusion there would not
have been made with a result, (viz merger in Deity),
very much within the worldly state.

Objection : That is only the product of some
subsidiary factor (associated with the higher know-
ledge ). 2

Answer : No, for the knowledge of the Self relates
to the Reality that is the Seif and that is entirely
opposed to it (viz a subsidiary). The means to the
attainment of immortality is the knowledge of the
Self which is the supreme Reality beyond all names,
forms, and actions. If that knowledge remains asso-

1 Tlic idea is that the few who ever realised, did so through
renunciation.

2 e.g. the knowledge of Fire associated with the realisation of
the Self.

16

EIGHT UPANISADS

dated with some secondary result (within the world),
it cannot pertain to the Reality that is the Self from
which is ruled out all distinctions. And that is un-
desirable; for in the text of the Viljasaneya Brahmana,
beginning with “Where everything becomes his Self”
(Bp. II. iv. 14), all empirical dealings, involving
actions, auxiliaries, and fruits, have been denied for
the illumined soul; and by saying, “Where there is an
appearance of duality” (Br. IV. iv. 14), the worldly
state has been shown in the case of the unillumined
soul opposed to the former. Similarly, here, too, the
text thinks, “I shall speak of that absolute knowledge
of the all-pervasive Reality that leads to immortality
after I have dealt with the fruit that consists in the
identity with the Deity, exists within the worldly
state, and is constituted by things subject to hunger
etc.” For the unenlightened man, again, and not the
enlightened one, do the three debts act as impedi-
ments in the way to his attaining the worlds of men.
Manes, and gods, as it is established by the Vedic
text, “That world of men is to be conquered through
the son alone” 1 etc. (Br. I. v. 16), which determines
the means for the attainment of the three worlds.
And for the man of illumination, craving for the
world of the Self, the absence of impediment from
debts is shown by “What shall we achieve through
children” etc. (Br. IV. iv. 22). So also there are the
texts of the Kausitakl branch, “So the ancient seers,
the Kavaseyas, who had realised It, said (‘Why
should we study the Vedas ?’)” (Kau. II. 5) and

114 ... the world of Manes through rites; and the world of
the gods through meditation.”

AITAREYA UPANISAD

17

“The ancient illumined souls, who knew It, did not
perform the Agnihotra sacrifice” (ibid).

Objection: For the unillumincd soul, then, there
can be no monasticism before he clears the (three)
debts.

Answer: Not so, because one does not become
involved in debts before entering the householder’s
life. If one can become indebted irrespective of his
obligation thereto, then all may as well become so,
which (conclusion) will lead to undesirable conse-
quences. Even for one who has embraced the house-
holder's life, monasticism is desirable as a disciplinary
means for the realisation of the Self in accordance
with the text, “From the domestic life he should
resort to that of the forest-dweller (recluse), and
then embrace monasticism; alternatively one may
embrace monasticism from the stage of the celibate,
or the house-holder, or the recluse” (Ja. 4). The
Vedic texts speaking of performance of rites through-
out life find the fullest scope among the unenlight-
ened souls who do not long for freedom. In (some
recensions of) the Chandogya, too, it is found that
for some people it is enjoined that the Agnihotra
sacrifice can be given up after performing it for
twelve nights. As for the view that monasticism is
meant for those who are disqualified (from perform-
ing karma), it is unsound, since with regard to them
an independent injunction occurs in “He whose fire
has been extinguished or who has not lighted it up
(shall renounce the day he becomes desirelcss)” (Np.
Hi. 77). Moreover, it is a well-known fact that the
Smrtis, in a general way, enjoin option with regard

18

EIGHT UPANISADS

to, as well as adoption (in succession) of, all the
stages of life. As for the argument, “Inasmuch as
renunciation ensues spontaneously in the case of the
illumined soul, it is beyond the purview of the
scriptures, and therefore it makes little difference as
to whether he continues in domestic life or repairs
to the forest”, it is unsound, for absolute renunciation
being a spontaneous result, there can be no persist-
ence in any other order. We pointed out that involve-
ment in any other stage of life is a result of desire,
and that renunciation consists merely in the bsencc
of this. As for wilfulness in the case of the illumined
soul, it is entirely out of place, it being found among
the extremely ignorant. Moreover, seeing that even
scriptural duties are known to be inapplicable in the
case of the knower of the Self, they being too burden-
some, can there be for him any (action through)
heedlessness that arises from extreme non-discrimina-
tion ? Not that a thing perceived under lunacy or
through eyes affected by Timira disease, continues
to be exactly so when the disease is cured, that vision
being contingent on the lunacy or Timira. Accord-
ingly, it is proved that for the knower of the Self
there can be neither recklessness nor engagement in any
other duty apart from renunciation.

As for the text “He who knows these two, vidya
and avidyi, together” (I§. 11), it does not convey the
idea that ignorance, too, persists along with enlighten-
ment for the man of knowledge. What is the meaning
then ? It is meant to imply that they cannot cohere
in the same person at the same time, as for instance
the ideas of silver and nacre cannot cohere in the same

AlTAREYA UPANISAD

19

person with regard to the same mother of pearl. For
it is said in the Katha Upanisad. “That which is
known as vidya (knowledge) and that which is
known as avidya (ignorance) are widely contradic-
tory, and they follow divergent courses” (I. ii. 4).
Hence there is no possibility of continuance of
ignorance when knowledge dawns. From such Vedic
texts as, “Crave to know Brahman through concentra-
tion” (Tai. III. ii.), it follows that concentration etc.
that are conducive to the rise of knowledge, as well
as activities like service of the teacher, are called
avidya (nescience), since they are the products of
nescience. Producing vidya (knowledge) through
them, one transcends death that is the same as desire.
Then the passionless man renounces all desires and
achieves immortality through the knowledge of
Brahman. In order to reveal this idea the (ISa)
Upanisad says, “Crossing over death through avidya ,
one attains immortality through vidya ’ (11). As for
the view that the entire span of a man’s life is stuffed
with karma according to the text, “By doing karma
indeed should one wish to live here for a hundred
years” (Iw 2), that has been dismissed as relating to
the ignorant, for otherwise it would be untenable.
And the argument was advanced that what follows
(in the present Upanisad) is in line with what pre-
ceded it, and therefore the knowledge of the Self is
not opposed to karma . This view was disposed of by

relating the two standpoints to the conditioned and
the unconditioned Self, and this will be shown by us
m the succeeding explanation. Therefore the folio w-
nig text is commenced in order to reveal the know-

20

EIGHT UPANJSADS

ledge of the oneness of the Self and Brahman that is
absolute and actionless:

& STTrJTT sfT 3TT^ftrT I

f^cT I *T im vwm *RT \\\\\

1 . In the beginning t hi s was but the absohi t c t
Self alone. There was nothing else whatsoever
that winked. He thought, “Let Me create the
worlds.”

Atrnd vai , the absolute 1 Self. The word atma. Self,
is derived in the sense of comprehending, engulfing or
pervading, and by it is signified one that is the highest,
omniscient, omnipotent, and transcendental to all such
worldly attributes as hunger; and is by nature eternal,
pure, conscious, and free; and is birthless, undccaying,
immortal, fearless, and without a second, ldam, this —
all that has been referred to as this world, diversified
through the differences of name, form, and action.
This world agre, in the beginning, before the creation
of this world, visit , was; dtma ekah era , but one Self.

Objection : Has It ceased to be the same one
entity ?

Answer: No.

Objection : Why is it then said, “It was” ?

Answer: Though even now that very same single
entity endures, still there is some distinction. The
distinction is this: The universe in which the differ-

1 Vai is used to present the absolute by way of ruling out
the conditioned.

1. i. 1]

AIT ARE Y A UPANISAD

21

cnees of name and form were not manifest before
creation, which was then one with the Self, and which
was denotablc by the word and idea “Self”, has now
become denotable by many words and concepts as
well as by the word “Self”, because of its diversifica-
tion through the multiplicity of names and forms.
The case is analogous with that of foam and water.
Foam is denoted by the single word and concept
water before the manifestation of names and forms
distinct from water; but when that foam becomes
manifested as (an entity) distinct from water, owing
to the difference of name and form, then the \ery
same foam becomes denotable by many words and
concepts, viz foam and water, as well as by only one
word and one concept, viz water. The same is the
case here.

Na anyat kimeana , there was nothing else whatso-
ever; mi sal, winking, that was active. (Nor was there)
anything else (that was inactive). Unlike the Pra-
dlrnna of the Samkhyas which is an independent
entity classed with the non-Selves, and unlike the
atoms of the followers of Kai?ada, there remained
here nothing whatsoever apart from the Self. What
existed then ? The Self alone existed. This is the idea.
Sah , that Self; being naturally omniscient, Iksata ,
thought; even though It was but one.

Objection : Since the Self was devoid of body and
senses, how could It think before creation ?

Answer: This is no fault because of Its nature of
omniscience, in support of which fact is the mantra
text, “Without bands and feet He grasps and goes”
etc. (Sv. 111. 19). With what motive (did He think) ?

22

EIGHT UPAN1SADS

[I. i. 1

The answer is srjai 9 let Me create; lokan , the worlds —
(viz) ambhas etc. which are the places for the enjoyment
of the fruits of work by creatures.

Having visualised, i.e. deliberated, thus,

* c.

j^r: q^'T er>. wfNnr: q-fMV

c

m 3r^raT am: ll^ll

2. He created these worlds, viz ambhas ,
marlci K mara , dpah. That which is beyond
heaven is ambhas , Heaven is its support. The
sky is marlci. The earth is mara. The worlds
that are below are the dpah.

Sah , that Self; asrjata , created, imdn lokan , these
worlds; just as in the world an intelligent architect, or
others, think, '1 shall construct a palace etc. according
to this plan”, and builds up the palace etc. after
that deliberation.

Objection: It is logical that architects and otheis,
possessed of materials, should raise up palaces etc.
But how can the Self, devoid of materials, create the
worlds ?

Answer: This is nothing wrong. Name and form,
which remain identified with the Self in their unmani-
fested state just like the (undiversified) foam with
water, and are hence denotable by the word Self, can
become the material cause of the universe, as water
becomes that of the manifested foam. Therefore there
is nothing incongruous in saying that the omniscient

1. i. 2]

A1TAR1IYA UPANISAD

23

Being creates the universe by virtue of Its oneness
with the materials — viz name and form — which
are identified with Itself, Or the more reasonable
position is this: Just as an intelligent juggler, who
has no material, transforms himself, as it were,
into a second self ascending into space, similarly
the omniscient and omnipotent Deity, who is a
supreme magician, creates Himself as another in
the form of the universe. On this view, the schools
that hold such beliefs as the unreality of both
cause and effect have no legs to stand on and are
totally demolished.

Which are the worlds that He created ? They are
being enumerated: Ambhas , manclh , maram , dp air.

Starting with space, he created in due order the
cosmic egg, and then created the worlds — ambhas
etc. As for these, the Upanisad itself explains the
words ambhas etc. Adah , that one — the world that is
there; parena divanu beyond heaven; is ambhas , is
denoted by the word ambhas. It is called ambhas
because it holds ambhas , water (cloud). Of that
world, viz ambhas , dyauh pratisthd , heaven is the
support, Antariksam , the sky — that there is below
heaven is the (world called) marlci. Though this
(last) world is one, it is used in the plural number as
mariclh (or rather mancayah) because of the diver-
sity of the space covered by it. Or it is so used
because of its association with the mancayah , rays
(of the sun). Prthm , the earth, is marah , since beings
die ( mriyantc ) on it. Yah adhastdt , the worlds that
are below — below the earth; tdh, they (are); dpah>
called apah , (lit. water) the word being derived

24

EIGHT UP ANJSADS

[I. i. 2

(from the root dp) in the sense of being attained 1
Though the worlds are constituted by the five elements,
still, because of the predominance of water (etc. in
them), they are referred to, by the synonyms of water
(etc .) 2 as am b has, marlcih , mar am, Cipah.

^ TO I

*frs^T rr^ \\\u

3. He thought, “These then are the worlds.
Let Me create the protectors of the worlds/’
Having gathered up a (lump of the) human form
from the water itself. He gave shape to it.

Having created the four worlds that provide support
for the fruits of action, as well as the materials
for those fruits 3 , for all creatures, saJj, He, God;
Iksata , deliberated; again; iti, thus: “ line nu lokdh ,

these then are the worlds, viz ambhas etc., created by
Me, which will perish if they are devoid of protectors.
Accordingly, for their preservation, nu srjai , let Me
create; lokapdldn , the protectors of the worlds.”
Having deliberated thus, sah, He: samuddhrtya ,

having gathered up; purusam , a human form, pos-
sessed of head, hands, etc,, adbhyah , from the water,
itself — from the five elements in which water pre-
dominated, and from which He had created (the
worlds, viz) ambhas etc. — just as a potter gathers
up a lump of clay from the earth ; amurchayat , (He)
1 Attained by the denizens of the nether worlds.

2 The word “water” is suggestive of marlci etc.-A.G.

3 And accessories for the achievement of fruits.

1. i. 4]

AITAREYA UPANISAD

25

gave shape to it — that is to say, fashioned it by endow-
ing it with limbs . 1

TO 3PTTS-

o

N O

^Tvirt srn: sn^rrsrinf§Twt

o

mf^r: ^tjfr fcTfwt spqfwrt sftf

o o

aftafoprcqtpft f^f farmer

^S^TT TTf^Tf^rT ’TT'^TT STTFTtS'THT^cJT:

C O

fwr f^ffrurT f^ntcft sttt: imi
icsra^rtafrofe t-hh^r shut: 1 1

4. He deliberated with regard to Him (i.e.
Virat of the human form). As He (i.e. Virat)
was being deliberated on, His (i.e. Virat’s)
mouth parted, just as an egg does. From the
mouth emerged speech; from speech came Fire.
The nostrils parted; from the nostrils came out
the sense of smell; from the sense of smell came
Vayu (Air). The two eyes parted; from the
eyes emerged the sense of sight; from the sense
of sight came the Sun. The two ears parted;
from the ears came the sense of hearing; from
the sense of hearing came the Directions. The

1 He created Virat.

26

EIGHT UPANI8ADS

[I. i. 4

skin emerged; from the skin came out hair (i.e.
the sense of touch associated with hair); from
the sense of touch came the Herbs and Trees.
The heart took shape; from the heart issued
the internal organ (mind); from the internal
organ came the Moon. The navel parted; from
the navel came out the organ of ejection; from
the organ of ejection issued Death. The seat of
the procreative organ parted; from that came
the procreative organ; from the procreative
organ came out Water . 1

Tam , with regard to Him, (Virat of) that human
form ; He abhyatapat, undertook tapas (lit. austerity),
i.e. He deliberated over, or resolved about, Him; for a
Vedic text says, “Whose tapas is constituted by know-
ledge” (Mu. I. i. 9). Tasya abhitaptasya , of that (Virat).
of the lump (that was Virat’s body), when subjected to
the tapas or resolution of God; mukham nirabhldyata ,
the mouth parted — a hole in the shape of the mouth
emerged, just as the bird’s egg bursts. Mukhat , from
(that) mouth, that had parted ; was brought into existence
vak , the organ of speech; vdcah, from that vdk; was
produced agnih , Fire, (the deity) that presides over vdk
and is a regional protector. Similarly ndsikc nirabhidye -
tdm y the nostrils parted ; ndsikdbhydm prdnali , from the
nostrils emerged the sense of smell; pranat vdyuh , from
the sense of smell was formed Vayu, Air. In all cases,
the seat of the organs, the organs, and the deity — these

1 Thus originated the presiding deities of the organs from
the limbs of Virat.

I. ii. 1]

AITAREYA UPANISAD

27

three emerged in succession. Aksini , the two eyes;
karnau, the two orifices of the ears; tvak , skin — (all
these which are the seats of the organs), (and) hrdayam ,
heart (which is the) seat of the internal organ ;manah,
mind, the internal organ, tiabhih , the navel (i.e. the root
of the anus), which is the focal point of the vital forces.
The organ of ejection (seated at the anus) is called
apdnak , because of its association with Apana (the vital
force that moves down). From that originated its
presiding deity mrtyuh , Death. As in the other cases,
so the seat of the org’in of generation was form-

ed. Its organ is rctas , semen — the organ meant for
discharging semen being called semen from the fact of
its association with semen. From semen (i.e. the pro-
creative organ) emerged (its deity) dpah. Water.

CHAPTER II

m qcfT fJT 3Tf^T^^PJT% TTT'TcR; I

i <tt

cFT ll^ll

1. These deities, that had been created, fell
into this vast ocean. He subjected Him (i.e.
Virat) to hunger and thirst. They said to Him
(i.e. to the Creator), “Provide an abode for us,
staying where we can eat food.”

Tah eltih devatah, these deities — Fire and others;
sr ? tah, that had been created as the rulers of the regions.

28

EIGHT UPANlSADS

[I. ii. 1

by God; (fell) osmin t into this; muhati arnavc , vast
ocean — of the world which is like a vast ocean, that
is filled with the water of sorrow arising from ignorance,
desire, and action; that is infested with huge sea-animals
in the form of acute disease, and age, and death; that
has no end and limit and provides no resting place;
that affords only momentary respite through the little
joy arising from the contact of senses and objects; that
is full of the high waves in the shape of hundreds of
evil, stirred up by the gale of hankering for the objects
of the five senses; that resounds with the noise of cries
and shrieks of “alas ! alas 1” etc., issuing from the
beings condemned to various hells like Maharaurava ;
that has the raft of knowledge, furnished with such
provisions for the way as truth, simplicity, charity,
compassion, non-injury, control of inner and outer organs
fortitude, etc., that are the embellishments of the heart;
that has good company and renunciation of eveiything
as its track; and that has emancipation as its shore.
Into this vast ocean prdpatan , (they) fell. This is the
construction. Hence the idea sought to be imparted
here is that even the attainment of the state of merger
in the deities, viz Fire and others, that was explained
(earlier), and that is the result of the combined practice
of meditation and karma — (even this) is not adequate
for the removal of the sorrows of the world. Since
this is so, therefore, after having grasped this fact, one
should, for the eradication of all the worldly miseries,
realise the supreme Brahman as the Self of one’s own
as also of all beings — the Self which is possessed of
the characteristics to be mentioned hereafter, and which
has been introduced as the source of the origination.

I ii. 2]

AITAREYA UPANISAD

29

continuance, and dissolution of the universe. Therefore
in accordance with the Vedic text, “There is no other
path for reaching there” (Sv. HI. 8, VI. 15), it follows
that, “This that is the knowledge of the oneness of
Brahman and the Self, is the path, this is the karma ,
this is Brahman, this is truth” (Ai. A. II. i. 1).

(He, the Creator) anvavdrjat , suffused, i.e. endowed,
tarn, Him — who was the source of the organs, their
seats, and their deities, the Being (i.e. Virat) who was
the first begotten and the Self in the form of a lump;
amndyd-pipdsdbhyum , with hunger and thirst. Since He
(the first begotten), the source of all, was afflicted with
the defects of hunger etc., His products, the deities,
are also subject to hunger etc. Then tdh, those deities;
being afflicted with hunger and thirst; ei mm, to Him,
to the grandsire, to the Creator (of the body of Virat);
abruvan , said; iti\ this: Prajdnihi , provide; nah, for us;
dyatanam , an abode; pratisthitdh yasinin , staying where —
and becoming able ; annam addma we can eat food.

crrsft 3 i

o

anrasr * irii

■o

2. For them He (i.e. God) brought a cow.
They said, “This one is not certainly adequate
for us.” For them He brought a horse. They
said, “This one is not certainly adequate for us.”

God, having been told so, tabhyah, for them, for the
deites; dnayat gam, brought a cow; having gathered
up a lump of the size of a cow from that very water,
just as before, and having fashioned it. He showed it

30

EIGHT UPANISADS

[I. ii. 2

to them. Tah, they; on their part, having seen the
bovine form; abruvan , said: Ayam , this one — this

lump; na vat\ is not certainly; alam> adequate; nah , for
us — fit to serve as a seat while eating food; that is to
say, it is not sufficient so far as eating is concerned.
The cow having been rejected, He anayat , brought;
a&vam , a horse; tabhyah , for them. Tah , they, abruvan ,
said ; ///, this — just as before : wa rai alarn nah ,

this is not certainly serviceable for us.”

^T«T:

I cTT 5Tf^r%fcT II3II

3. For them He brought a man. They said,
“This one is well formed; man indeed is a crea-
tion of God Himself.” To them He said,
“Enter into your respective abodes.”

When all else had been rejected, tabhyah , for them;
anayat (He) brought; purusam , a man, their progenitor. 1
Having seen that man, that was their source, they
became free from misery, and tah, they; abruvan , said;
iti, this: ‘‘This abode is sukftam bata , well created, to
be sure.” As a result puru§ah vara, man is indeed;
sukftam , virtue itself — he having thereby become the
source of all virtuous deeds. 2 Or he is called sukfta ,
(lit.) created by oneself, because God created man by
Himself, through His own Maya. 3

1 Who conformed in features to Vira-t, their origin.

2 Since they pronounced man as sukrta , therefore man acts
virtuously even today.

3 Man was a good product, since God created him independently

I. ii. 4]

ATAREYA UPANTSAD

31

God though* that this abode was liked by them, since
all b v igs love the source from which they spring; and
V.0 He abravit , said, tdh, to them; it/\ this: “ Pravisata ,
enter; yathdyatanam , into the respective abode — into
the dwelling that suits each for such activities as
speaking etc.”

STfarafatcSTT W : 3TFTt ^TT 5TTfa%

C\ o O C\

5nfwr%r:

srhrere^sPTT ^ snf^r^-

Tq-pft ?nhr snrfawft fef

inf^RR imi

4. Fire entered into the mouth taking the
form of the organ of speech; Air entered into
the nostrils assuming the form of the sense of
smell; the Sun entered into the eyes as the sense
of sight; the Directions entered into the ears
by becoming the sense of hearing; the Herbs and
Trees entered into the skin in the form of hair
(i.e. the sense of touch); the Moon entered into
the heart in the shape of the mind; Death
entered into the navel in the form of Apana
(i.e. the vital energy that presses down); Water

of servants and accessories, Sukrta is thus explained in three
senses — good product, virtue, created by oneself. ( sva ).

32

BIGHT UPANISABS

[I. ii. 4

entered into the limb of generation in the
form of semen (i.e. the organ of procrea ,,: ^n).

Just as the commander of armies etc. (enter into a city
at the bidding of the king), so having got the permission
of God in the words, “Let this be so”, agnih, Fire, the
deity that identifies himself with the organ of speech;
bhvtvd , becoming, va: speech itself; pravUat , entered;
mukham , into the mouth', *'hich was his source. Similarly
are the rest to be explained. Vdyuh , Air, entered ndsike ,
into the nostrils. Adityah , trie Sun; aksinl , into the
eyes; disah, the Directions; kebsau, into the ears;
osadl ii-van as pa lay ah, the Herbs and 1 ;^es ; tvacam , into
the skin; candramdh, the Moon ; hr day am, : nto the heart;
mrtyuh. Death; mbhirn, into the navel (i.e: *he root of
the anus); clpaJy Water, si&nam> into the fed erative
organ.

ll^ll

fWra - : to-, ii

5. To Him Hunger and Thirst said, “Provide
for us (some abode).” To them He said, “I
provide your livelihood among these very gods;
I make you share in their portions.” Therefore
when oblation is taken up for any deity 4
whichsoever, Hunger and Thirst become verily
sharers with that deity.

I. iii. 1]

A1TAREYA UPANISAD

33

When the gods had thus found their abodes, asandyd-
pipiise , Hunger and Thirst, being without abodes,
abrutdm , said, to that God: Avdbhydm , for us abhipra-
jdnihi , think of, i.e. provide; some abode.” God,
having been told thus, abravlt , said; te, to them two — to
Hunger and Thirst : “Since you are but feelings, you
cannot possibly enjoy food without being supported by
some conscious being. Therefore etdsu eva, among
these beings themselves; devatdsu , among the deities,
viz Fire etc. — in the corporeal context, as also in the
divine context; dbhajdmi vdm , 1 favour you by assigning
your livelihood. Karomi , 1 make you; bhdginyau ,

sharers; etdsu , among these gods. Whatever allot-
ment, resisting 0 f oblation etc., is assigned to any deity,
I make yo u share in that very portion.” Since God
ordaipgd thus in the beginning of creation, tasmdt,
therefore; even today; yasyai kasyai ca devatdyai , for
whichsoever deity; havih , oblation — such as porridge,
cake, etc.; grhyate, is taken up; asydm , in that deity;
axandyd-pipase , Hunger and Thirst; bhdginyau eva
bhavatahy become sharers indeed.

CHAPTER III

1. He thought, “This, then, are the senses
and the deities of the senses. Let Me create
food for them.”

Sah, He, God; lk§ata, thought, thus. How
these t’.en are; lokah ca lokapalah ca, the senses and

34

EIGHT UPANISADS

[1. iii. I

their deities — that have been created by Me and dowered
with hunger and thirst; therefore these can not subsist
without food. Accordingly, srjai (which is the same as
srje), let Me create; annum, food; ebhyah , for these —
the deities of the senses.” Thus is seen in the world
the independence of lordly persons with regard to
extending favour or disfavour to their own people.
Therefore the supreme Lord, too, has independence in
the matter of favouring or disfavouring all, since He is
the Lord of all.

^>s^sv^q-ffr^sf^cTr«fr i

mr $ m t ii^ii

2. He deliberated with regard to the water.
From the water, thus brooded over, evolved a
form. The form that emerged was verily food.

Sah, He, God; being desirous of creating food;
abhyatapat , deliberated with regard to; apah, water,
already mentioned. Tabhyafi abhitaptdbhyah , from the
water that was brooded over, and that formed the
material; ajdyura , evolved; niurtik, a solid form — that
could provide support for others and that comprised the
moving and the unmoving. Yd vai sd murtih ajayutu ,
the moulded form that evolved; tat annum vai , that
(formed thing) is verily food.

c

cTvTT-

i s *RJT§rrsns?ri

J. iii. 3] A1TAKEYA UPANISAD 35

3. This food, that was created, turned back
and attempted to run away. He tried to take
it up with speech. He did not succeed in
taking it up through speech. If He had succeed-
ed in taking it up with speech, then one
would have become contented merely by
t alking of food.

Tat enat annam , this aforesaid food; that was srstum,
created — in the presence of the senses and their deities.
As a mouse, f#r instance, when in the presence of a cat,
thinks, “This is an eater of food and is Death to me”,
and moves back, similarly this food became pardk ,
turned back; and atyajighdmsat , wanted to go beyond
the reach of the devourers; — began to run away.
When that sum total of the organs and their deities,
that formed the lump called the body and senses (of
Virilt), realised that intention of the food, but did not
notice other eaters of food, He Himself being the first
begotten. He ajighrk$at , tried to take up; tat , that food;
Y(lca> through speech, through the act of speaking. Na
aAaknot, He did not succeed, grahiium tat , to take up
that, vded , through speech through speaking. Yat, if;
sah. He, the First Born, the first embodied Being;
agruhaisyat , had taken up; enat, this food; vded, through
speech ; then everyone, being a product of the First
Born; atrapsyat , would have become satisfied; abhi-
vyahritya eva annam , merely by talking of food. But, as a
matter of fact, this is not the case. Hence wc understand
that the First Born, too, did not succeed in grasping
lood through speech. The remaining portions are to
be similarly explained.

36

EIGHT UPANISADS

[I. iii. 4

rT^mrf^^TcT cTvTT^RiftcSrTO S

imi

4. He tried to grasp that food with the sense
of smell. He did not succeed in grasping it by
smelling. If He had succeeded in grasping it
by smelling, then everyone would have become
contented merely by smelling food.

crswrrsf^rsTFr a

O C O " o

ii^n

5. He wanted to take up the food with the
eye. He did not succeed in taking it up with
the eye. If He had taken it up with the eye.
then one would have become satisfied by
merely seeing food.

C «N ^ ^ O

IcTTvTWFRT ll^ll

0. He wanted to take up the food with the
ear. He did not succeed in taking it up with
the ear. If he had taken it up with the ear,
then one would have become satisfied merely
by hearing of food.

cfv^Tsf^STrr *T *15-

5TvT^T^|CTTcr 1 1 vs ||

I. iii. 10]

AIIAREYA UPANISAD

37

7. He wanted to take it up w r ith the sense
of touch. He did not succeed in taking it up
with the sense of touch. If He had taken it
up with touch, then one would have been
satisfied merely by touching food.

«TT^TT U6U

*\ - *\

8. He wanted to take it up with the mind.
He did not succeed in taking it up with the
mind. If He had taken it up with the mind,
then one would have become satisfied by
merely thinking of food.

wt^rfg;*pzr t^nwpw ii^ii

9. He wanted to take it up with the procreat-
ive organ. He did not succeed in taking it up
with the procreative organ. If He had taken it
up with the procreative organ, then one would
have become satisfied by merely ejecting food.

^ nsw- \\\o\\

10. He wanted to take it up with Apana.
He caught it. This is the devourer of food.
That vital energy which is well known as

EIGHT UPANISADS

38

[ l . iii. 10

dependent on food for its subsistence is this
vital energy (called Apana).

Being unable to take up the food through nose, eye,
ear, skin, mind and the generative apparatus, that is to
say, through the activity of the respective organs, at
last He ajighrkfat, wanted to take up the food; apanena ,
by Apana (the indrawing energy of) air — through the
cavity of the mouth, Tat way at* (He) took up that —
that food thus; He ate it. Therefore sah e$ah, this
Apana air; annasya grahah , (is) the devourer of food.
Yat xayuh (should be rather yah vayuU ), the vital energy
that; is anndyuh vai , well known as dependent on food,
for its subsistence; is esah , this one; Yat xayuh , that
is the vital energy, called Apana. 1

far* *irrfe% * im
srqm i * zrfe qT^sfwrTpr qfe
jrmTfvnTTf^Tcf qfe m

o c o

sw qfe ^Tcf ^qr^TWTqrrftcf

c.

qfq II

1 1 . He thought , “ How indeed can it be there
without Me?” He thought, “Through which of
the two ways should I enter?” He thought, “If
utterance is done by the organ of speech,
smelling by the sense of smell, seeing by the
eye, hearing by the ear, feeling by the sense of

1 The eater of food is not the Self, but the vital energy that
manifests itself as inhaling etc.

L iii. 11]

AltAREYA UPANISAD

39

touch, thinking by the mind, the act of drawing
in (or pressing down) by Apana, ejecting by
the procreative organ, then who (or what)
am I ?”

Having thus made the existence of the congress of
senses and their deities dependent on food, like the
existence of a city, its citizens, and its rulers, sah, He;
Ik sat a , thought — like the ruler of the city, while cogi-
tating thus: “ Katham nu> how indeed; mat-rte , with-
out Me, the master of the city; sydt , can there be;
id am, this thing — this activity belonging to the body
and senses that will be spoken of; since it is meant
for somebody else? Yadi vdea abhivydhrtam , if speak-
ing is encompassed by the organ of speech. The mere
use of speech etc. will become useless, will not take
place in any way, just as offerings and praise that are
made and sung by citizens and bards in honour of their
lord become useless when their lord is not there. There-
fore just as the king is with regard to the city, so I
should be there as the supreme lord, the ruler, the
witness of virtue and vice, and the enjoyer. It is a
logical necessity that the combination of the effects
(i.e. body and the organs) should be meant for some-
body else. If this necessity can be fulfilled even with-
out Myself who am a conscious being and by whom
enjoyment through them is sought for, just as much as
the activities of a city and its citizens can be sought
to be explained without their lord, atha , then; kah
aharn , who or what, and whose lord am I? If, after
entering into the combination of body and senses, I do
not witness the fruits of utterances etc. made by speech

40

TIGHT IJ PANTS ADS

[1. iii. 11

etc., just as a king, after entering a city, observes the
omissions and commissions of the officers, then no-
body will understand or think of Me as, ‘This one
is a reality and is of this kind.” Contrariwise, 1 shall
become cognisable as the conscious reality who knows
as His objects such activities as utterance etc. of the
organs of speech etc., and for whose sake exist these
utterances etc. of such composite things as speech
and so on, just as the pillars, walls, etc., that enter
into the construction of a palace etc., exist for the
sake of somebody else who is sentient and does not
form a part of that structure. Having reasoned thus.
sah , He; iksata , thought, iti, thus: “ Katarena pra-
padyai through which shall 1 enter? There are two
ways of entrance into this composite thing— the fore
part of the foot and the crown of the head. Katarena ,
by which of these two, paths; prapadyai (or rather,
prapadyeya), should I enter; into this city of the aggre-
gate of body and senses?”

Having considered thus and having deliberated.
“That being so, 1 should not enter through the lower
way — viz the two tips of the feet — that is the path of
entry for My servant Prana (the Vital Force), that is
commissioned to act in every way on My behalf. What
then (should I do)? As a last resort, let me enter by
splitting up the crown of its head” — having thought so,
just like a human being who performs what he thinks.

*r jftq-R f^r^T sra i

^TT 1 1 ^ 1 1

I.iii. 12]

AfTARrA'A UPANISAD

41

12. Having split up this very end, H e entered
through this door. This entrance is known as
vidrti (the cleft entrance). Hence it is delight-
ful. Of Him there are three abodes — three
(states of) dream. This one is an abode, this
one is an abode, this one is an abode.

Sah, He, the Creator God; etam era slmanam
viddrya, having cleft this very end, having made a
hole into, the farthest point where the parting of the
hair occurs; etayd, dvurd , through this gate, this en-
trance; prapadyata , entered; into this world, i.e. into
this conglomeration of body and senses. This one is
that entrance that becomes well known from the fact
of the perception inside (the mouth) of the taste etc.
of oil and other things when these are applied on the
crown of the head for a long time. Sd esd dvdh , this
door; vidrtih nama , is well known as vidrti (the cleft
one), because of its having been cleft. As for the other
entrances — viz the ear etc.-— they are neither perfect
nor the sources of joy, since they are common passages
meant for those occupying the places of servants etc.
But this passage is only for the supreme Lord; tat ,
hence; etat ntlndanam, this one is productive of joy.
Ndndana is the same as nandana , the lengthening
being a Vedic licence. It is so called because one revels
(nandati) by reaching the supreme Brahman through
this door. Tasya, of Him, who, after having created
thus, entered (the body) as an individual soul, like a
king entering a city; there are trayali dvasathdh , three
abodes— viz the right eye — the eye-ball, the seat of the
sense (of vision)— during the waking state; the mind

42

EIGHT UPANISADS

[I. iii. 12

inside, during the dream state; and the space within
the heart, during the state of deep sleep. Or the three
abodes may be the ones that will be enumerated, viz
the body of the father, the womb of the mother, and
one's own body. (He has) trayak svapnah , three dreams,
that are known as waking, dream, and deep sleep.

Objection : The waking state is not a dream, it
being a state of consciousness.

Answer: Not so, it is verily a dream.

Objection : How ?

Answer: Since there is no consciousness of one's
own supreme Self, and since in it are perceived unreal
things as in a dream.

A yam, this one — the right eye; is the first dvasatha/j ,
abode, the second is the mind inside; and the space
within the heart is the third. “A yam dvasathah , this
is an abode'’ is only a recounting of what is already
enumerated. Residing alternately as identified with
those abodes, this individual soul sleeps deeply for
long through natural ignorance, and does not wake up,
though experiencing the blows of sorrow that arise from
the concurrence of many hundreds of thousands of
calamities and fall like the thumps of a heavy club.

fm 3ii$3ii

13. Being born, He manifested all the
beings; 1 for did He speak of (or know) any-

*He knew and spoke distinctly of them as identified with Him-
self thus: “I am a man", "I am blind”, “I am happy”, etc.

I. iii. 14]

AlTARfYA UPANISAD

43

thing else ? 1 He realised this very Purusa as
Brahman, the most pervasive, thus: “I have
realised this.”

Sah jdtah , He being born, having entered into the
body as the individual soul; abhivyaikhyat, manifested;
bhutdni , the beings. When, by good luck, a teacher
of supreme compassion beat near his ears the drum
of the great sayings of the Upanisads whose notes
were calculated to wake up the knowledge of the Self,
then the individual apasyat , realised; etam eva , this
very; purusam , Purusa (as Brahman) — the Purusa
that is being discussed as the Lord of creation etc.,
who is called Purusa because of residence (fayana,
i.e. existence) in the city (puri) (of the heart). (He
realised Him) as brahma , Brahman, the Great; that
is tatamam (by adding the missing ta , and taking the
form tatatamam , the word means) the most pervasive,
the fullest, like space. How (did he realise)? “1 adarsam,
have seen; id am, this one — this Brahman, that is the
real nature of my Self.” The elongation (of i in itl) is
in accordance with the rule that in the case of a word
suggesting deliberation, the vowel gets lengthened. 2

^T: TTteTfipTT V* % ^TT: 11**11

x That is to say, He neither perceived, nor spoke of anyone
besides Himself. As He did not perceive any difference. He identi-
fied Himself with the individual soul.

2 The elongation suggests that he first considered whether Brah-
man had been fully realised or not and then got the conviction,
“It is fully realised”. This conviction led to full satisfaction.

44

EIGHT UPANISADS

[I. iii. 14

STW'^R cfcfT^T : W%: II

c.

14. Therefore Ills name is Idandra. He is
verily known as Idandra. Although He is
Idandra, they call Him indirectly Indra; for
the gods are verily fond of indirect names, the
gods are verily fond of indirect names.

Since He realised Brahman as “this” (i.e. directly)
- -“the Brahman that is immediate and direct, the
Seif that is within all” (Br. HI. iv. 1)— therefore from
the fact of seeing as “ idam , this", the supreme Self
is idandrah ndma , called Idandra. God is idem dr ah ha
vai ndma, verily known as Idandra, in the world. Tam
idandram santam. Him who is Idandra; they, the
knowers of Brahman; dcaksate , call; parokxena. in-
directly by a word denoting a remote thing; indr ah
iti, as Indra. (They call Him thus) for the sake of con-
ventional dealings, they being afraid of referring by
a direct name, since He is the most adorable. So it
follows that, hi, inasmuch as; dcxdh , the gods; are
paroksapriyalj iva , verily fond of indirect names; it
needs no mention that the great Lord, the God of all
the gods, must be much more so. The repetition (in
paroksapriydh etc.) is to indicate the end of the Part
(I) that is being dealt with.

PART 11

( HA PTE It I

Introduction: The purport of the Fourth 1 (i.e.
First) Part (just finished) is this: The Reality, that

is the creator, preserver, and destroyer of the uni-
verse, and is transcendental, omniscient, omnipotent,
and all-knowing, created in due order, this entire
universe beginning with space, without the help of
any substance other than Himself. Then He entered
by Himself into all living creatures for the sake of
self-realisation. And having entered there, He realised
directly His own Self in its reality as “1 am this Brah-
man.” Therefore He is the only one Self in all bodies
and there is none besides. And so everybody else,
too, should realise thus: "He is my Sell "’ (Kau. 111.
I. 8), “1 am Brahman'" (Br. I. iv. 10). 2 Moreover,
it has been said here, “In the beginning this was but
the absolute Self alone"" (Ai. 1. i. 1), and “Brahman
that is the most pervasive"’ (Ai. 1. iii. 13), and so also
in other Upanisads.

Objection: For the One that is all-pervasive and
that is the Self of all, there is not so much as the point
of a hair unoccupied. Therefore how could He enter
by splitting the end like an ant entering into a hole?

1 Fourth, counting from the First Purl of the Aranyaka in which
this Upanisad is included.

2 In the commentary the two texts seem to have become com-
bined.

46

EIGHT UPANISADS

[U.i

Answer: This is but an insignificant question to
be posed when there are so many others that can be
asked here. That without organs He thinks; that
without the help of anything He created this universe;
that gathering up (a lump of) the human size from
water, He gave it shape; that from His brooding part-
ed the mouth etc., from which emerged Fire etc., the
presiding deities of the organs; that the deities be-
came associated with hunger and thirst; that they
prayed for abodes; that cows etc. were shown to them;
that they entered into their respective abodes; that
the created food ran away; that there was an attempt
at taking it up with the organ of speech etc. — all these
are on a par with the (problem of) splitting the end
and entering.

Objection : Then reject all this as incoherent.

Answer : No, there is no fault, since all this is but
eulogistic, 1 the only thing sought to be taught being
the knowledge of the Self. Or a better explanation is
that the Deity, who is omniscient and omnipotent and
is a great conjurer, created all this like a magician;
but the parable etc. are elaborated here for the sake
of easy instruction and comprehension just as it is
done in ordinary life. For the mere acquaintance with
anecdotes regarding creation etc. leads to no useful
result, whereas it is well known in all the Upanisads
that from the knowledge of the unity of the Self follows
immortality as a result; and the same fact is in evidence
in the Smftis like the Gita in such sentences as “(He

1 Arthavdda % meant for emphasising something other than the
idea conveyed literally.

AtTAREYA UPANISAD

47

n. i]

sees, who sees) the Lord Supreme, existing in all be-
ings, (deathless in the dying)” (XIII. 27). .

Objection: There are three souls: One is well

known in the world and in all the scriptures as the
transmigrating soul that enjoys and acts. The second
soul is God, the creator of the universe, the intelligent
one. And He is inferable from the logical ground
shown in the scriptures, viz the creation of bodies and
worlds fitted with many localities that are suitable
for the enjoyment of the fruits of actions of innumer-
able beings, just as an architect etc. possessed of the
requisite skill and knowledge can be inferred from the
fact of the construction of a town, a palace, etc. The
third is the all-pervading Consciousness (Purusa)
presented by the Upanisads alone and well known
from such texts as: “From where speech turns back”
(Tai. IT. iv. 1), “Not this, not this” (Br. HI. ix. 26).
Thus there are three selves distinct from one another.
That being so, how can it be known that the Self is
one without a second and transcendental?

Vedantist : As to that, how is the individual soul
even known?

Opponent : Is he not known as the hearer, thinker,
seer, teacher, maker of (inarticulate) sound, perceiver,
and knower?

Vedantist: Is it not contradictory to say of him,

who is known through the act of hearing etc., that
“He thinks without being thought of, he knows with-
out being known” (Br. III. viii. 11, Ke. I. i. 6), and
that “You cannot think that which is the thinker of
thought; you cannot know that which is the knower
of knowledge” (Br. HI. iv. 2) etc.?

48

EIGHT UP AN 18 ADS

[II. i

Opponent : True, it will involve a contradiction

if the individual soul is known directly like happiness
etc. But as a fact, direct perception is denied by “You
cannot think that which is the thinker of thought" etc.
But he is known through such inferential ground as
hearing. Hence how can there be a contradiction?

Vedantist : How is he known even through such

ground of inference as hearing? For when the Self
is engaged in hearing an audible sound, it cannot
have the actions of thinking and knowing with regard
to itself or anything else, since it is engrossed in the
mere act of hearing. So also with regard to other acts
like thinking. And the acts of hearing etc. pertain
to their own objects only (and not to their subjects);
not that the act of thinking by the thinker can occur
with regard to anything outside the thinkable . 1

Opponent. Is not the mind able to think of every-
thing?

Vedantist'. Truly this is so; still no thinkable can
be thought of without the thinker . 2

Opponent : Granted this is so, what follows?

Answer: This will be accruing result here. He
who is the thinker of all will simply be the thinker,
and he will not be an object of thought. And there is
not a second thinker who can think of that thinker.
Should he be thinkable by the Self, then there will be
two Selves — the one being the Self by which the
(thinking) Self is thought of and the other Self
which is thought of. Or the same Self will be split

1 The Self is not a thinkable object.

2 Mind being only an instrument for the Self, an agent hfls to
be posited to make the act of thinking possible. ‘

AHAREYA UPANiSAD

49

II. i]

into two halves, like a bamboo, to become the thinker
and the thinkable. But it is illogical either way. This
is analogous to the case of two lamps which, because
of their similarity, cannot be (mutually) the illumina-
tor and the illumined. Besides, the thinker, while
engaged in thinking the thinkable object, has no time
left out from the process of thinking during which
to think of himself. 1 Even on the supposition that
the thinker thinks of the Self through the grounds of
inference, there will spring up two Selves — the one
that is inferred through logical grounds, and the other
that infers. Or the same Self will be split up. And
so there will be the defect already mentioned.

Objection’. If the Self be not known either through
perception or inference, why is it said, “One should
realise thus: k He is my Self?'" (Kau. 111. 9)? Or why
is the Self called the thinker and the hearer?

Answer: is it not a fact that the Self is possessed
of such qualities as the capacity of hearing; 2 and is it
not well known (in the Upanisads) that It is free from
such qualities as the capacity of hearing? What in-
consistency do you find here?

Opponent: Though it may not strike you as in-

congruous, to me it is so.

Vednntisl : How?

Opponent: When the Self is a hearer, It is not a

thinker: and when It is a thinker, it is not a hearer.
That being so. It becomes a hearer and a thinker

! The mind engages not in the Self but in things external
to It.

2 The Self is the eternal hearer, seer, etc.

50

EIGHT UPANISADS

[II i

from one point of view, while from another It is neither
a hearer nor a thinker. So with regard to other situa-
tions. That being so, how can you avoid the feeling
of an irreconcilability in the face of the doubt that
crops up as to whether the Self possessed of the capa-
city to hear etc., or possessed of the opposite quality
of not being able to hear etc. ? At the time when
Dcvadatta moves he is not stationary, but is mov-
ing to be sure; and when he is motionless, he is not
moving, but staying on. During such a period he
can be cither moving or staying as an only exclusive
alternative; but he cannot be both moving and stay-
ing continuously. The same is the case here. Similar
(also) is the view, in this matter, of the followers of
Kanada and others, according to whom the Self is
called a hearer, a thinker, and so on because of Its being
occasionally possessed of hearing etc. For they say
that the knowledge is a product of contact (between the
mind and the senses), and that this contact is not
simultaneous. And (as a proof) they adduce such an
argument as: “My mind was occupied with some

other object, so 1 did not see this.” And (they #rgue
that) it is proper to accept the non-simultaneity of
knowledge as a logical ground for inferring the exist-
ence of mind. 1 Let this be so. What do you lose if it
be so?

Veddntist : Let it be so if it be logical and if it

1 If the mind did not exist, then all the senses, when simuf-
taneously in contact with their objects, would perceive all the
objects. But this is not a fact. So the Vaiaesikas believe in an
atomic rnind that gets connected with the senses in succession.

AITAREYA UPANISAD

51

11. i]

pleases you. But it cannot be the meaning of the
Upanisads.

Opponent : Is it not implied by the Upani^ads that

the Self is the hearer, thinker, etc.?

Veddntist : No, since there is the statement that It

is not the hearer, thinker, etc. 1

Opponent: Was not that position denied by you
by saying that It is occasionally so?

V eddntist : No, for by me the Self is accepted as

the eternal hearer etc., according to the Vedic text,
“For the listener’s function of hearing can never be
lost” etc. (Br. IV. iii. 27).

Objection: If on that view eternal hearing is ad-

mitted, there will be the simultaneous origin of (all
kinds of) knowledge that will contradict experience;
besides, this 'will lead to the assumption of absence of
ignorance in the Self. And that is unacceptable.

Answer : Neither of the defects arises, since accord-

ing to the Upanisads, the Self can become the hearer
etc. through Its (inherent) power of hearing etc. 2
(Br. III. iv. 2). The seeing etc., by the impermanent
and gross eyes etc. that are subject to conjunction and
disjunction (with their objects), arc impermanent
indeed, just as is the burning of fire because of its
production from contact with hay etc. Not that the
eternal and formless Self, which is free from the at-
tributes of conjunction and disjunction, can have
transitory qualities like seeing etc. that are caused
by contact. In support of this is the Vedic text: ‘The

1 Seems to be a reference to Br- IV. i \ . 2.

2 By virtue of Its being the witness of all mental changes involved
in the acts of hearing etc.

52

EIGHT UPANISADS

[II.

1

vision of the witness can never be lost” ele. (Bp. IV.
iii. 23). From this it follows that there are two kinds
of vision — the transitory vision of the eye and the
eternal vision of the Self. Similarly, there are two
kinds of hearing — the transitory hearing of the ear
and the eternal hearing of the Self. So also are there
two kinds of thinking and two sorts of knowing — the
external and the internal. For on this view alone,
and in the way it has been shown, does the Vedic text
“The seer of seeing and the hearer of hearing” <Br.
111. iv. 2) become justifiable. It is a matter of experi-
ence, too, that the vision of the eye is non-eternal,
inasmuch as it is lost or regained in accordance as the
disease, called Timira, sets in or is cured. Similar
is the case with hearing and thinking. And the cter-
nality of the vision of the Self is well known in the
world, for a man whose eyes have been plucked out
says, “My brother has been seen by me, in dream
today.” Similarly, a man who is known to be deaf
may say, “A mantra has been heard by me today in
dream”, etc. Should the eternal vision of the Seif
be produced merely through the contact of the eye,
it should be destroyed on the destruction of the latter :
and then a man whose eyes are plucked out should
not perceive blue, yellow, etc. in dream. Moreover,
such Vedic texts as, “The vision of the witness can
never be lost” etc. (Br. IV. iii. 23), would be illogi-
cal; and the same will be the fate of such Vedic texts
as, “That is the eye in a man through which one sees
in a dream.” The logical position is this: The eternal
vision of the Self witnesses the ephemeral external
vision; but since the external vision has such changing

AI TARliYA UPANISAD

53

1L i]

attributes as growth and decay, the vision of the Self
that witnesses it, appears accordingly and seems to be
ephemeral owing to the error of men. The case is
similar to that of the vision fixed in a whirling fire-
brand or such other things, where the vision seems to
he revolving (as the latter does). And in confirmation
of this is the Vedic text, ‘'It thinks as it were, and
shakes as it were'’ (Br. IV. iii. 7). Hence the vision
of the Self being eternal, it can have neither simul-
taneity, nor ihe opposite of it. But for the ordinary
people, owing to their preoccupation with the external
limiting adjuncts, and for the logicians, owing to their
remaining outside scriptural tradition, it is quite pos-
sible to have the erroneous idea that the vision of the
Seif is impermanent.

The imagination of difference among God, the
individual soul, and the supreme Self can also be
traced to this error; and equally erroneous it is to
fancy such ideas as “it is", “it is not” with regard to
the eternal and unconditioned vision of that Entity in
which all the variations of speech and mind (i.e. name
and form) get unified. He who entertains, with regard
to that Reality beyond all speech and mind, any idea
of fancying that It exists, or It does not exist; that It
is one, or that It is many; that It has attributes, or
that It has not; that It knows, or that It does not;
that It is active, or that It is not; that It is fruitful, or
that It is fruitless; that It has a seed, or that It is seed-
less; that It is happiness, or that It is misery; that It
is inside, or that It is outside; that It is void, or that
It is not; or that It is different from me, or that it is
I ; — (that man) may as well wish to roll up the sky

54

EIGHT UPANISADS

[ll.i

Jike leather, to ascend there with his feet, or to trace
the footprints of the fish and birds in water and sky ;
for the Vedic texts declare: “Not this, not this” (Br
III. ix. 26), “From which words turn back” (Tai. H.iv.l),
and so on. And there is the mantra text, “Who indeed
knows?” etc. (R.I.xxx.6).

Objection : How docs he, then, get the realisation.

“He is my Self”? Tell me, how can 1 realise Him as,
“He is my Self.”

Answer : Apropos of this, they relate a story: An
idiot, who committed some guilt was told, “Fie on
you! You are no man!” Because of his stupidity he
approached somebody to get the conviction that he
was a man and told him, “Tell me who 1 am.” The
latter understood his silliness and said, “I shall make
you understand by degrees.” And then after proving
that he was not a motionless thing, and so on, he (the
teacher) concluded with, “You are none other than a
man.” That dullard then told him, “You who started
to enlighten me have become silent. Why do you not
instruct me?” That sentence of yours is just like this.
How can he, who docs not understand himself to be
a man when told, “You are none other than a man,”
understand himself to be a man even when told, “You
are a man”? Therefore the process to be followed in
enlightening about the Self is as it is set forth in the
scriptures and nothing else; for hay etc. that can be
consumed by fire are not burnt by anything else. It is
because of this that the scripture, which started to
impart knowledge about the nature of the Self, stopped
after declaring “Not this, not this” (Br. III. ix. 26),
just as it was done in the story after denying all that was

11 . 1 . 1 ]

AllAREYA UPAN1SAD

55

other than man. And similar are the texts, “With-
out interior or exterior" (Br. II. v. J9, 111. viii. 8),
“This Self, the perceiver of everything, is Brahman.
This is the teaching" (Br. II. v. 19), “Thou art That"
(Ch. Vi. viii-xvi), "But when to the knower of Brah-
man, everything has become the Self, what should
one see and through what?" (Br. II. iv, 14, IV. v. 15);
and there arc still others.

As long as one does not realise thus this Self that
has been described, so long does one accept the limit-
ing adjunct, 1 possessed of the external and imperma-
nent vision, as one's Self; and considering through
ignorance the attributes of the limiting adjuncts as
one's own, one transmigrates under the influence of
ignorance, desire, and action, by rotating again and
again through the regions of the gods, animals, and
men, that range from Brahma to a clump of grass.
While transmigrating thus, one rejects the body as-
sumed earlier, and giving it up, accepts another. In
the course of showing what states one experiences as
one continues thus without a break in the current of
birth and death, as though in a river, the Upanisad
says with a view to generating detachment:

& 3^ f 3T smrfcft *nff irafa i

3F*r 11*11

*The mind whose vision is identical with itself and is external
to the Self.

56

BIGHT GPANISADS

[II. i. i

1. In man indeed is the soul first conceived.
That which is the semen is extracted from all
the limbs as their vigour. He holds that self of
his in his own self. When lie sheds it into his
wife, then he procreates it. That is its first birth.

This very man performs such karmas as sacrifice etc.
owing to his self-identification with ignorance, desire,
and action: then he reaches the lunar region after
passing from this world through smoke and the rest
in succession; and then, when the fruits of his action
become exhausted, he reaches this world to become
food after passing in succession through rain etc.; then
he is poured as a libation in the fire that is man. Puru*e
ha vai, in that man indeed; ay am, that, transmigrating
soul; aditah garbhah bhavati, is first conceived, in
the form of semen after passing through the juice
of food etc. This is being stated by saying that he
takes birth in that form in the text: “ Vat etat retab.”
Yat etat retah , that which is this semen; sambhutanu
is accomplished, (extracted); as tejas. vigour, essence,
of the body; sarvebhyah aiigebhyah , from all the limbs,
from all the component parts, such as the juice of
the body that is the product of food. Being identi-
fied with the man himself, this (semen) is called his
self. He bibharti , bears; that dtmdnam , self that has
been conceived in the form of semen; dtmani era ,
in his own self: — (in other words) he holds his own
self (the semen) in his own body. Yadd, when — when
his wife is in the proper state; he siveati , sheds, while
in union; tat , that semen; striydm , in the wife — in
the fire of the woman; at ha, then; the father; jana -

II. i. 2]

AlTAREYA UPAN1SAD

57

yati, procreates; enat , this one — that was conceived
by him as identified with himself. Asya , of that trans-
migrating soul; tat, that, that issuing out of its own
place, in the form of semen, when it is being poured
out; is the prathamam janma, the first birth — the first
manifested state. This fact was stated earlier by the
text, “This self (that is the man), (offers) this self
of his (that is the semen), to that self of his (that
is the wife).’'

cTfc*W WT cH^TT I

rT^TFttt * fjprfpT I
*4T^fcf IRII

2. That becomes non-diflerent from the
wife, just as much as her own limb is. There-
fore (the foetus) does not hurt her. She
nourishes this self of his that has entered here
(in her womb).

Tat, that, the semen; gacchati , becomes; atma-
bhnyam , non-different — from the wife into whom it is
shed; yathd svam angam tathd , just like her own

limb — her breast etc. — as it was in the case of the
father. TasmCit , because of this fact; the foetus na
hinasti , does not hurt — like a boil; endm, this one — the
mother. Since it has become a part of herself just
like her breast etc., therefore it does not hurt her;
this is the idea. Sd, she, that pregnant woman ; under-
standing etam at man am, this self, of her husband
atra gatam , as having entered here— into her womb;

58

EIGHT UPAMSADS

[11. i. 2

bhdvayati, nourishes, protects it — by avoiding the
food etc. that are injurious to the foetus and by accept-
ing such food etc. as are favourable to it.

fsnrfa i ?sftsq- i

* JTcfmt g^nr-

^FT’Tt *Rfic3T I TT^ ?T^cTT
^ II 311

3- She, the nourisher, becomes fit to be
nourished. The wife bears that embryo (before
the birth). He (the father) protects the son at
the very start, soon after his birth. That he
protects the son at the very beginning, just
after birth, thereby he protects his own self
for the sake of the continuance of these worlds.
For thus is the continuance of these worlds
ensured. That is Iris second birth.

Sd, she; the bhdvayitrl, nourisher, of the self of
her husband, conceived in her womb; bhavayitavyd
bhavati, becomes fit to be nourished, to be protected,
by the husband; for no one can have any relation with
another unless it be through reciprocity of benefit.
Strl, the wife; bibharti , bears; tam garbham, that
foetus, by following the method of protecting the
foetus mentioned earlier; agre, before its birth. Sal,
he, the father; bhdvayati, protects; leumaram, the son;
agre era , at the very start, as soon as he is born;

ll.i.4]

AITARLYA UPANISAD

59

janmanah adhi , after the birth; through natal rites etc.
Yat, that; salt , he, the father; bhavayati, protects; the
kuntdram , son ; agre janmanah adhi , at the very start,
just after the birth; through natal rites etc.; fa/, there-
by; he bhavayati dtmdnam eva, protects his own self.
For it is the father’s self that takes birth as the son.
And so it has been said, “The husband enters into
the wife” (Hari. 111. lxxiii. 31). Now is being stated
why the father protects himself after being born as
the son: exam lokundm santatyai , for the continuance
of these worlds, i.e. for their non-stoppage. For these
worlds will cease to continue if everyone should stop
procreating sons etc. The idea is this: Since these
worlds thus continue to flow like a current through the
continuity of such acts as the begetting of sons, there-
fore these acts should be undertaken for the none
stoppage of the worlds, but not so for the sake of emanci-
pation. Tat , that fact, the issuing out ; asya, of him, of the
transmigrating soul; as a son from the mother’s womb;
is the dvitiyam janma , second birth, the manifestation
of the second state, relatively to his form as semen.

*frs^TTsPTTc*n I

mm sfa i s

W* IIYII

4. This self of his (viz the son) is substituted
(by the father) for the performance of virtuous
deeds. Then this other self of his (that is the
father of the son), having got his duties ended

60

EIGHT UPANISADS

[II. i. 4

and having advanced in age, departs. As soon
as he departs, he takes birth again. That is
his (i.e. the son’s) third birth.

Sah ay am dtmd , that self that is the son; asya, of
his, of the father; punyebhyah karmabhyah , for the per-
formance of virtuous deeds, as prescribed by the scrip-
tures; pratidlnyate , is substituted, by the lather, in his
own place, for the accomplishment of all that was the
father's duty. Similarly, it is seen in the Vajasaneyaka.
in the portion dealing with the substitution (of the son),
that on being instructed by the father, the son admits
thus; “I am Brahman (i.e. the Vedas), I am the sacrifice'’ 1
(Br. l.v. 17). Atha, after that, after the father's responsi-
bility has been entrusted to the son, ayam itarah dtmd ,
this other self, that is the father; asya, of this one, of the
son; krtakrtyah , becoming freed from duties, from the
three debts (to gods, to seers, and to Manes) having
all his duties fulfilled; vayogatah , having advanced in
age being afflicted with decrepitude; praitU dies. Sah
it ah pray an era as soon as he departs from here, no
sooner does he leave the body than; he punah jay ate,
takes birth again; by adopting another body according
to the results of his actions (by moving from one body
to the other) just like a leech. Tat , that, the birth that he
gets after death; is asya , his trtlyam janma , third birth.

1 The father's idea is this: ‘’Let the study of the Vedas (Brah-
man) which so long was my duty, devolve on you, for you are
Brahman. Similarly, whatever sacrifices there are, that were
to be performed by me, be henceforth performed by you, for
you arc the sacrifices.” All this the son accepts (Sec Sankara's
commentary on the passage).

IU5J

A IT A RE YA UPAN1SAD

61

Objection : Is it not a fact that for the transmigrating

soul the first birth is in the form of semen from the
father? And his second birth has been stated to be as a
son from the mother. The turn now being for stating the
third birth of that very soul (which became the son), why
is the birth of the dead father enumerated as the third?

Answer : That is not wrong: for the intention is

to speak of the identity of the father and the son. That
son, too, just like his father, entrusts his responsibility
to his son (in his own turn) and then departing from
here takes birth immediately after. The Upanisad
thinks that this fact which is stated with regard to
another (viz the father) is implied here (with regard to the
son) also; for the father and the son have the same self.

W *TT 5^ 3TPTOKRT-

jpf ii mi

o. This fact was stated by the seer (i.e.
mantra)'. “Even while lying in the womb, I came
to know of the birth of all the gods. A hundred
iron citadels held me down. Then, like a hawk,
I forced my way through by dint of knowledge
of the Self.” Vamadeva said this while still
lying in the mother’s womb.

62

EIGHT U PANISADS

[II.i.5

Transmigrating in this way, ever involved in the
chain of birth and death through the manifestation of
the three states, everyone remains merged in the ocean
of this world, if he ever succeeds somehow, in any of
the states, to realise the Self as revealed in the Vedas,
he becomes freed then and there from all worldly
bondages and gets all his duties fulfilled. The Upanisad
says that tat , this fact; uktam , was declared; rsind, by
the seer, by the (following) mantra ; also: ” Garbhe
nu san , while still in the womb, of my mother. The
(indeclinable) word nu implies deliberation. By virtue
of the fruition of my meditations in many previous
births, aham , I; anvavedam , knew; had the knowledge
of; visvd janimdni , all the births; emm di'vdndm , of these
gods — of Speech, Fire, etc. What a good luck! Satam ,
a hundred, many; dyaslfj (or rather dyasyah) purah,
citadels made of iron, that is to say impenetrable bodies
as though made of iron; araksan md , kept me guarded;
adhah , in the lower worlds; guarded me from getting
freed from the meshes of the world. (Or adhah , later
on); 1 syenah, like a hawk; javasd , forcefully, through
the power generated by the knowledge of the Self;
niradiyam, I came out, by tearing through the net.
O the wonder!” Vamadevah , Vamadeva, the seer;
garbhe eva kaydnah , while still lying in the womb;
uvdea, said; etat , this; ev am, in this way.

*T tTcr

1 Ananda Giri gives these two alternative explanations of the
word adhah occurring in the commentary. There are two read-
ings, adho'dhah and Adho'tha.

II. i. 6] AITAREYA UPANISAD 63

m ?Tt% ^T^rRT^TSiTcr: *PT*PRr

•n C >

WTCtT 11^11

fg<fojtsanir n

6. Ho who had known thus (had) become
identified with the Supreme, and attained all
desirable things (even here); and having (then)
ascended higher up after the destruction of the
body, he became immortal, in the world of
the Self. He became immortal.

Sah, he, the seer Vamadeva; evam vidvmu having
known thus, known the Self as spoken of earlier;
became urdhvah , uplifted, identified with the supreme
Self ; and asmat scirlrabhedat , after the destruction of
this body — of this body that is conjured up by igno-
rance, that is impenetrable like iron; on the dissolu-
tion of the succession of bodies — subject to many evils
consisting in birth, death, etc. — through the power
generated by the tasting of the knowledge of the su-
preme Self; that is to say, on the destruction of the
body following the destruction of such causes as igno-
rance that are the seeds of the creation of the body;
he urdhvah ( san ), having already become identified
with the supreme Self; (then) utkramya , having as-
cended higher up as compared with the lowly world-
ly state, becoming established in the state of the pure,
all-pervasive Self, shining with knowledge; amusmin ,
in that Reality, which was described as ageless, death-
less, immortal, fearless, and omniscient, which has
no cause or effect; inside or outside, which is of the

64

EIGHT UPANISADS

[II. i. 6

nature of the unalloyed nectar of consciousness; he
became merged like the blowing out of a lamp. He
samabhavat , became; amrtah , immortal; svargc lokc\
in his own Self, in his own reality; sarvtin kdmun aptva ,
after the attainment of all desires; that is to say, after
having got all the desirable things, even earlier (when
still living), by virtue of his becoming desireless through
the knowledge of the Self. The repetition in ”he be-
came” is to show the end of the knowledge of the Self
together with its fruit and its illustration.

PART lit

CHAPTER I

There are Brahmanas of modern times who crave
for emancipation, hanker after the knowledge of
Brahman, and realise that the achievement of iden-
tity with the Self of all follows from its (own) means,
vi/ th£ knowledge of Brahman, as revealed by the
Vedas through the succession of teachers like Vfima-
deva and well known in the councils of the knowers
of Brahman. These Brahmanas of modern times be-
come desirous of desisting from the impermanent
world of ends and means, inclusive of being born as
limited souls; and with a view' to this they ask each
other thus, while engaged in deliberation: “ Kah ayam
iltnul etc.— what is It that we worship as this Self?"
How do they ask?

3^ ^szprr^rfcT smqnw i

o

3TT <T?qfcT ifa 3T ^

«tt ^rr^r ^

fa^HTfcT II? II

1. What is It that wo wurshij) as this Self?
Which of the two is the Self? Is It that by
which one sees, or that by which one hears, or
that by which one smells odour, or that by
which one utters speech, or that by which one
tastes the sweet or the sour ?

66

EIGHT UPANISADS

[III. i. 1

The Self which vayam updsmahe , we worship; direct-
ly ayam dtmd iti , as this Self; kah, what, is It? And
we worship that very Self, by meditating on which
directly as “This is the Self”, Vamadeva became
immortal. What indeed is that Self ? When they
were thus questioning each other with such eagerness
to know, then from the Vedic texts, “Brahman 1 en-
tered into this person through the two ends of the
feet”, and “Having split up this end, He entered
through this door” (Ai. II. i. 12), called up by the
mental impression created (in the past) as a result
of hearing (the Vedas), there flashed in their minds
the fact, “Two Brahmans entered from opposite sides.
And these two are the souls in this body. One of these
selves is fit to be worshipped.” While still engaged in
discussion, they again asked each other with a view
to determining clearly the Self that was to be wor-
shipped out of the two. As they were discussing, there
arose in them another thought regarding the one that
should be the object of close enquiry. How? Two
entities are perceived in this body: One is the instru-
ment, diversified into many forms, through which
one perceives; and the other is the perceiver, infer-
able from the fact of the occurrence of recognition
through memory of what was perceived with a differ-
ent sense. 2 Of these two, the one through which
one perceives cannot be the Self. Through what,

1 Prana, the inferior Brahman.

2 A man, with eyes plucked out, remembers the colour he had
perceived before with his eyes. So also he thinks, “1 who saw
before am hearing now.’ 1 This is impossible unless the perceiver
is one in the different situations.

HI. i. 2]

A1TAREYA UPANJSAD

67

again, does one perceive? That is being stated: Yena
vd paiyati , that by which, transformed as eye, one
sees colour; Yena vd , that by which, transformed as
ear, srnoti, one hears sound; yena vd , that by which,
transformed as the sense of smell, djighrati gandhdn ,
one smells the odours; yena vd , that by which, trans-
formed as the organ of speech, one vydkaroti vacant ,
utters speech, consisting of names, such as cow, horse,
etc., and good, bad, etc.; yena vd , that by which,
transformed as the sense of taste, vijdndti , one per-
ceives svddu ca asvddu ca , the sweet and the sour
(tastes).

Which, again, is that one organ that has become
diversely differentiated? That is being answered:

i *r?TH*rT5rr?r st?tr

c

i ^cmq^errfa wrq-pi ?rrwTTfa-

irii

2. It is this heart (intellect) and this mind
that were stated earlier. It is sentience, ruler -
ship, secular knowledge, presence of mind,
ietentiveness, sense-perception, fortitude*
thinking, genius, mental suffering, memory'
ascertainment, resolution, life-activities, hank-
ering, passion, and such others. All these verily
are the names of Consciousness.

68 EIGHT UPAN1SADS [III. i. 2

Elat , it is; hrdayam manah ca , the heart and mind; 1
yat , that were spoken of earlier, in “The essence (i.e.
the product) of all beings is the heart; the essence of
the heart is the mind; by the mind was created water
and Vanina; from the heart came the mind; and from
the mind Moon". That very thing, that is but one,
has become rnultiformed. Through this single inter-
nal organ, as transformed into the eye, one sees col-
our; through this, transformed into ear, one hears;
through this, tranformed into the sense of smell, one
smells; through this, transformed into the sense of
taste, one tastes; through this very one, in its aspect as
the organ of deliberation, one deliberates; and in its
aspect as the heart (i.e. the intellect), one decides.
Therefore this is the one single organ which acts with
regard to all objects of the senses, so that the pcrceivcr
may perceive everything. Similar is the text of the
Kausltakl Upanisad: "Becoming identified with the

organ of speech through the intellect (as reflecting the
consciousness of the Self), the Self reaches (i.e. be-
comes identified with) the names- etc.” (III. 6). And
in the Vajasaneyaka occur these: "It is through the

mind that one hears” (Br. 1. v. 3), "for one knows
colours through the heart” (Br. III. ix. 19), etc.

1 Thc entity you asked about is the same as was referred, to
earlier as the heart (i.e. intellect), or the mind. This entity is
the vital force that assumes various aspects. It entered through
the tip of the feet, whereas Brahman entered through the crown
of the head.

2 Fhe intellect becomes transformed into the organ of speech,
and speech into words. The Self, too, through superimposed
self-identification, seems to assume those forms, though It still
remains as their illuminator. r

ill. i. 2]

AITAREYA upanisad

69

Accordingly, the entity that is called the heart and
the mind is well known as the agent producing per-
ception. And the vital force (Prana) consists of these
two, for there occurs the brahman a text : ‘'That which
is the vital force is the intellect; that which is the intel-
lect is the vital force” (Kail. 111. 3). And we said in
the texts dealing with the conversations with the vital
force and so on (Bi\ I. iii, VI. i. 7-14; Pr. II.) that
the vital force is in essence a combination of the organs.
Therefore the entity, (in the form of which) Brahman
entered through the feet, cannot be the Self to be wor-
shipped, since it is a subsidiary thing, being an instru-
ment of perception for the perceiver. As a last resort,
they arrived at this certitude: “That witnessing Self

is worthy of worship by us, for whose perception the
functions of this instrument, in its aspects as the heart
and the mind, are being stated.”

The functions of that inner organ-— with regard

to internal and external objects— that take place for
bearing witness to t he witnessing Brahman 1 that is
consciousness by nature and that exists in the midst
of Its limiting adjunct, viz the internal organ, are

(these that are) being enumerated: Samjndnam , sen-
tience, the state of consciousness; djnanani , ruler-

ship, the state of lordliness; vijMnam , (secular) know-
ledge of arts etc.; prajMnam , presence of mind; medial.
ability to understand and retain the purport of books;
drxtih , perception, of all objects through the senses;
dhrtilj , fortitude, by which the drooping body and

1 Brahman cannot be perceived since It is not an object of
cognition, and It is attributeless. Still, without being objeetb
fied, It is perceivable as the witness of mental stales. — A.G.

70

EIGHT UPANISADS

[HI. i. 2

senses are buoyed up — for they say, “By fortitude
they buoyed up the body”; niatih, thinking; mam$a f
independent thinking (genius); jutih, mental suffer-
ing, owing to disease etc.; smrtih , memory; samkalpah
ascertaining, of colours etc. as white, black etc.; kratuh ,
resolution; asuh, any function calculated to sustain
life’s activity, such as breathing etc.; ktimaJj, desire
for a remote object, hankering; vasah, passion for
the company of women; iti , etc., and other functions
of the inner organ. Since these are the means for the
perception of the witness who is mere Conscious-
ness, they are the limiting adjuncts of Brahman that
is pure Consciousness, and therefore sainjnana etc.

become the names of Brahman. Sarvdni eva etani ,
all these verily; bhavanti , become; namadheyani , the
indirect names; prajndnasya , of Consciousness, but

not so naturally and directly. And so it has been said,
“When It does the function of living, It is called the
vital force” (Br. I. iv. 7) etc.

^ ^sC Sr^TTfrTT^ SR

q qfwnfr 'rfaefr srrqt

NO

%rRTfw q snssrrfr q

m?:

srrfq q q^rf^r q *r crerm-

SRH STITT^ 5RTT

11311

III. i. 3]

AITAREY A UPANISAD

71

3. This One is (the inferior) Brahman; this
is Indra, this is Prajapati; this is all these gods;
and this is these five elements, viz earth, air,
space, water, fire; and this is all these (big cre-
atures), together with the small ones, that are
t he procreators of others and referable in pairs-
to wit, those that are born of eggs, of wombs,
of moisture, of the earth, viz horses, cattle,
men, elephants, and all the creatures that there
are which move or fly and those which do not
move. All these have Consciousness as the giver
of their reality; all these are impelled by Con-
sciousness; the universe lias Consciousness as
its eye, and Consciousness is its end. Conscious-
ness is Brahman.

Esalt, this One, the Self which is essentially Con-
sciousness; is brahma , Brahman, the inferior one (who
is Hiranyagarbha and) who as the vital force (pos-
sessed of the power of action) and the conscious soul
(possessed of the power of knowledge) exists in (the
sum total of ) all the bodies (i.e. in the cosmic gross
body) after having entered into all the limiting ad-
juncts of the internal organs (i.e. into the cosmic
subtle body) like the reflection of the sun on diverse
waters. He is the power of action and knowledge
(in the individual). Exah, this One; is verily indrah,
Indra, who is called so because He possesses the qualities
(mentioned earlier in Ai. 1. iii. 13-14); or “Indra”
means the lord of the gods. E?ah, this One; is

72

LIGHT UPAN1SADS

[HI. i. 3

prajdpatih , Prajapati (Viral) who is the first embodied
Being 1 . That Prajapati, from whom the presiding
deities of the organs, viz Fire and others, were born
after the formation of the cavity of the mouth etc.,
is verily this One. And etc sarve dev ah, all these gods,
viz Fire and others, that there are, are but this One;
ca, and; imdni panca malidh/mtdni , these five great
elements; viz etdni, these — starting with earth -that
are the materials of all the bodies and that constitute
the foods and the caters; ca imdni , moreover these
also, e.g. snakes etc. that are ksudramisrani iva , mix-
ed with small creatures, the word iva being mean-
ingless; and that are hijdni , the seeds, causes (of others);
ca itardni itardni as well as those others and others,
that are mentionabie in pairs (e.g. the moving and
the stationary). Which are they? They are being
enumerated: Andajdni , born of eggs — birds and others;
jdrujdni , born of wombs— men and others; svedujdni ,
born of moisture lice etc.; udbhijjdni, born of earth-
e.g. trees etc.; a<vdh , horses; gdvah, cattle; punwib ,
human beings; hastinah , elephants; and yat kim ca
idam, and whatever living creature there may be.
Which are they? Whichever is jangamam , moving
on feet; and whichever is patatri , flying in the sky;
and whatever is stha varum, motionless. All that is
but this One. Tat sarvam , all that, without excep-
tion, is prajndnetram , made to exist by Conscious-
ness, (the phrase being derived thus): Prajnd is Con-
sciousness that is the same as Brahman: netra is that
by which one is dowered with substance, or that by

1 Hiranyagarbha identities Himself with the cosmic subtle
body, but Virilt* with the cosmic gross body.

m. i. 3]

AlIARhVA UPAMSAD

73

which one is impelled (to one's natural activity);
therefore that which has Consciousness as the giver
of its substance or as its impeller is prajmtnetra ; Pra-
jnane pratixthitam , on Consciousness it is established,
that is to say, it is supported by Brahman during
creation, existence, and dissolution. The sentence
“ prqjnanetrak lokafj , the universe has Conscious-
ness as its impeller”, is to be understood as before; or
the meaning is that all the universe has got Conscious-
ness as its netra , eye (i.e. the source of revelation).
Prajnd , Consciousness; is pratisfha the support, of
the whole universe. 1 Therefore prajMnam brahma ,
Consciousness is Brahman.

That Entity, thus dealt with, when freed from all
distinctions created by the limiting adjuncts, is with-
out stain, without taint, without action, quiescent,
one without a second, “Not this, not this” (Br. III.
ix. 26), to he known by the elimination of all attributes,
and beyond all words and thoughts. That very Entity
that is God, the omniscient, and the ordaincr of the
common seed of all the unmanifested universe as-
sumes the name of antarymm (the Inner Controller)
by virtue of guiding. That Entity Itself assumes the
name of Hiranyagarbha, identifying Himself with
(cosmic) intelligence that is the seed of the unmani-
fested world. That Entity Itself gets the name of
Virat, that is Prajapati, by assuming as His limiting

Consciousness is self-revealing and is not dependent on any
other factor for the revelation of Itself or of others. Or the sen-
tence may mean that Consciousness is the one reality in which
all phenomenal things end, just as the superimposed snake etc.
end in their bases, the rope etc., after the dawn of knowledge.

74

EIGHT UPANISADS

[III. i. 3

adjunct the (gross, cosmic) body that is born first
within the cosmic egg; and It becomes known by
the names of the (cosmic) deities such as Fire and
others, who originate from that egg. Similarly, Brah-
man gets the respective names and forms as condi-
tioned by the divergent bodies, ranging from that of
Brahma to that of a clump of grass. It is the same
entity t’.at has become diversified under all the con-
ditions and is known in every way and is thought of
multifariously by all creatures as well as the logicians.
‘'Some call this very Entity Fire, some call It Manu,
and some Prajapati. Some call It Indra. while others
call It Prana (vital force) and still others the eternal
Brahman" etc. (Manu XII. 123).

\ c. -S

n vi i

"N

4. Through this Self that is Consciousness,
he ascended higher up from this world, and
getting all desires fulfilled in that heavenly
world, he became immortal, he became
immortal.

Sah, he Vamadeva or somebody else; knew thus
the Brahman as described; through the Self that is
Consciousness — through that very conscious Self by
which the seers of old became immortal. Similarly,

III. i. 4]

AHAREYA UPANISAD

75

this one, too, etena prajnena atmana, through (i.e. in
identification with) this (very) Self that is Conscious-
ness; asmtit loktii utkramya , ascending higher up from
this world. The portion starting from here was ex-
plained before (Ai. II. i. 6). Ascending higher up from
this world and sarvdn kdmdn f7.pt vd , attaining all the
desires; amusmin svarge lake , in that heavenly world;
(he) samabhavat , became; amrtah , immortal; sama -
bhavat , (he) became (immortal). O/?/.

32> cTT?: Jr JRfa STfafefT *RT *T tffa-

■v

rrfa srpftw: 5 5RT *TT

o

ii

S* STTf%: 5TT^: srrfor: It

MUNDAKA UPANISAD

& its

q^rrarrvrw^T: i

< <if

3^ £r%r tr^: n

^Tf%cT * ^5t

=T: ^TT I

sft w«(W«ng II
3$ grf%: ^rrf^cT: *rrf%: II

Om ! O gods, may we hear auspicious words
with the ears; while engaged in sacrifices, may
we see auspicious things with the eyes; while
praising the gods with steady limbs, may we
enjoy a life that is beneficial to the gods.

May Indra of ancient fame be auspicious to
us; may the supremely rich (or all-knowing)
Piisa (god of the earth) be propitious to us;
may Garuda, the destroyer of evil, be well
disposed towards us; may Brhaspati ensure
our welfare.

Om ! Peaco ! Peace ! Peace !

MUNDAKA UPANISAD

FIRST MUNDAKA

CANTO 1

Introduction : The U panisad, commencing with

“Om brahnvl devdtulm ” etc. belongs to the Atharva-
Veda, (and it is being explained). By way of eulogy,
the Upanisad itself reveals at the very beginning the
connection, forged by a succession of teachers of the
knowledge, that this Upanisad has (with the know-
ledge of Brahman). Thus with a view to arousing the
interest of the hearers, the knowledge itself is being
extolled by showing that this knowledge, that is a
means for the highest human goal, Was acquired with
strenuous effort by great people. For, when this know-
ledge is made attractive by praise, they will engage
in it. As to how this knowledge is related to its pur-
pose (or goal), like a means to its end, will be spoken
later on in “the knot of the heart gets untied’' etc. 1
(Mu. II. ii. 8). And here, too, the Upanisad itself
first distinguishes between the superior and inferior
knowledge and then, through the text beginning with
“remaining within the fold of ignorance” etc. (Mu.
I. ii. 8), declares that the knowledge, called the inferior
one, comprising the Rg-Veda etc. and devoted merely
to injunction and prohibition, does not possess the
power of removing the defects of ignorance etc. that

1 The purpose of the knowledge being shown thus, the purpose
of the Upanisad is shown pari passu.

80

UCilTT UPANISAOS

are the causes of the worldly state; and then in the
text beginning with “After examining the worlds”
etc. (Mu. I. ii. 12), it speaks of the knowledge of Brah-
man that is the means for the highest goal and is
achievable through the grace of the teacher after re-
nouncing everything, whether it be an end or means.
And of the purpose (i.e. the goal aimed at) it speaks
more than once thus: “Anyone who knows Brah-

man becomes Brahman” (Mu. 111. ii. 9), and ‘’Hav-
ing become identified with the supreme immortality,
they become freed on every side” (Mu. HI. ii. 6).
And by mentioning “while begging for alms” (Mu.
1. ii. tl). and “with the Yoga of monasticism” (Mu.
111. ii. 6), the Upanisad shows that though people
in all stages of life have a right to knowledge as such, 1
still the knowledge of Brahman, founded on monasti-
cism only and not as associated with karma , is the
means for emancipation. And this follows from the
opposition between knowledge and karma ; not even
in dream can karma proceed side by side with the
vision of the identity of the Self and Brahman. Know-
ledge brooks no temporal limitation, as it has no asso-
ciation with any time and is not dependent on definite
ca uses.

As for the indirect indications (suggesting that
knowledge and karma can co-exist), to wit, the fact
that among the householders are found some with
whom started the traditional lines of the knowers of

1 According to the injunction, “The Vedas are to be studied,”
the three higher castes have a right to read the Upani^ads and
grasp their meaning. —A. G.

I. i. I] MUNDAKA UPANISAD 81

Brahman , 2 that cannot override the established rule.
For when the co-existence of light and darkness can-
not be brought about even by a hundred injunctions,
much less can it be done so by mere indications.

Of the Upanisad, whose connection and goal have
thus been shown, a brief explanation is begun. This
is called Upanisad, because it mitigates (nisd/avati)
such numerous evils as birth, old age, disease, etc.,
for those who approach this knowledge of Brahman
with loving eagerness; or it is called so, since it leads
to the supreme Brahman, and completely weakens or
destroys ( avasddayati ) the ignorance etc., that are the
causes of the world; for traditionally, the meaning of the
root sad. preceded by up a and ///, is shown to be so.

S* ^TT^Tt WW. SWT
fcf^ir tprft At i

snf it ? ii

I . Otn ! Brahma, the creator of the uni versts
and the protector of the world, was the first
among the gods to manifest Himself. To His
eldest son Atharva He imparted that knowledge
of Brahman that is the basis of all knowledge.

The word brahma means One who is all-surpass-
ing, great, i.e. excels all others in virtue, knowledge,
detachment, and splendour; (He) prathamalj ( san ),
as the foremost in quality, or the first in precedence;
(levanum, among the shining ones, such as Indra and

2 See Mun^aka, I. i. 1~3

82

EIGHT UPANISADS

[f. i. 1

others; sambabhnva , became perfectly manifest, that
is to say, He was born independently, unlike other
worldly creatures who take birth under the impul-
sion of virtue and vice. This agrees with the Smrti ,
“He that is super-sensuous, and cannot be grasped,
(subtle, unmanifested, eternal, existing in all beings,
and beyond thought — is this One who was born in-
dependently)” (Manu, 1.7). Kartd , the creator; r/V-

vasya , of the whole universe; goptd , the protector;
bhuvanasva , of the world, after it is created. This
description of Brahma is meant as a eluogy of the
knowledge (in this way): Sah, He, Brahma, whose
fame is so well known; ( prdha , imparted); the brah-
maxidydm : the vidyd or knowledge of Brahman, the
supreme Self, is the brahmaxidyd , for it relates to the
supreme Self, inasmuch as it is described as “that by
which one realises the true and immutable Purusa"
(Mu. 1. ii. 13); or it is called brahmaxidyd , because
the knowledge was imparted by Brahma, the First
Born. (He imparted) that knowledge that is sarva-
xidyd-prat isthdm , the support of all kinds of know-
ledge, since it is the source of them all, or since through
it alone is known all that all kinds of knowledge aim
at, in accordance with the Vedic text, “That by which
all that cannot be heard becomes heard, all that is
unthinkable becomes thought of, all that is unknow-
able becomes known” (Ch. VI. i. 3). By the phrase
“basis of all kinds of knowledge” the knowledge is
again being praised. (He) prdha , imparted, that
knowledge; atharvdya jyerthaputrdya , to Atharva, His
eldest son. He is the eldest and he is also one among
the sons of Brahma. Atharva is the eldest in the sense

I. i. 2]

MUNDAKA UPANISAD

83

that he was bom at the beginning of one of the many
cycles of Brahma's creation. To that eldest son He said :

sr^ns-

S' TTR^T^Tq- SRJrefR 5TT^

^TTT5T5ftsffT% qrrarm irii

2 . The knowledge of Brahman that Brahma
imparted to Atharva, Atharva transmitted to
Ahgir in days of yore. Arigir passed it on to
Satyavaha of the line of Bharadvaja. He of
the line of Bharadvaja handed down to Angiras
t his knowledge that had been received in succes-
sion from the higher by the lower ones.

Yam Brahmavidvdm , that knowledge of Brahman,
which; brahma , Brahma; pravadeta , said; alharvane ,
to Atharva; taw , that very knowledge, received from
Brahma; atharva , Atharva; purd, in days of yore;
uvdca , said; angire , to one named Ahgir. And sab,
he, Ahgir; prdha , said; salyavahdya bhdradvdjdya, to
one named Satyavaha of the line of Bharadvaja. Bharad-
vtijah , he of the line of Bharadvaja; (imparted) angirase ,
to Angiras, who was either his son or disciple; pardvardm ,
(the knowledge) that had been received from the higher
(para) by the lower ( avara ), in succession; 1 or it is so
called because it permeates all things that come within
the scope of the higher {para) or lower (avara) knowledge.

J i e. it ran through a line of masters and disciples.

84

MIGHT UPANISADS

[l. i. 2

He imparted to Angiras this knowledge that had been
received ffom the higher by the lower in succession,
the verb “imparted’' being understood.

i wrt stfacr fasira

o

TTSTcTtfa ll^ll

/

.*>. Saunaka, well known as a groat house-
holder, having approached Angiras duly, asked,
“0 adorable sir, (which is that thing) which
having been known, all this becomes known?”

Saunakah , the son of ttunaka; . mahCtxaluh, a great
householder; upasannah ( san ), having approached;
rulin' vat, duly, that is to say, in accordance with the
scriptures; the teacher angirasam , Angiras, disciple
of Bharadvaja; paprachha , asked. From the use of
the adverb “duly" from the time of contact between
Sannaka and Angiras, it is understood that for their
predecessors there was no established rule about the
method of approach. The adverb is used by way of
delimitation, or it is used on the analogy of a lamp
placed in a house, 1 for the rule regarding the manner
of approach is intended for us as well. What (did he
ask)? That is being stated; “ Bhaguvah , kasnrin nu
vijvdte , O adorable sir, (which is that thing) which
having been known indeed; sarvam idam , all that
there is, that is to be known; bhavati , becomes; vijnn-

l The lamp placed in the threshold of a house illuminates the
inside as well as the outside. The rule may thus relate both to
those who preceded and succeeded Angiras and Saunaka.

1. i. 4] MU NO AKA UPANISAD 85

tarn, well known ?" The particle mi is used to express
reflection. £aunaka had heard the traditional utter-
ance of the good people that there is something by
knowing which one becomes omniscient. Being desir-
ous of knowing that thing specifically, he asks thought-
fully. “which indeed?'' Or by following the common-
sense view, he puts this question knowingly: “There

are in the world varieties of pieces of gold etc. which
are known by ordinary people from the recognised
fact of the substantial oneness of gold etc. Similar-
ly, does there exist a single (substance that is the)
cause of the whole universe of diversity, by knowing
which all things become known?"

Objection: The question with the word "which"

is improper with regard to an unknown thing. In that
case the reasonable form of the question is: "Does

such a thing exist?" "Which" can occur only when
the existence is already established, as in, "Into which
i> it to be deposited?"

Answer: No, for the question, "Which is that

thing which having been known, ont becomes ail
knowing?" is admissible from the standpoint of avoid-
ing trouble arising from verbosity.

i i ^ fR-

qrr ** iivii

4. To him he said, ‘“There are two kinds
of knowledge to be acquired — the higher and
the lower’, this is what, as tradition runs, the
knowers of the import of the Vedas say.”

86

EIGHT UPANISADS

[Li. 4

Tasmcii , to him, to fSaunaka; sah he, Ahgiras; uvaca
ha 9 did say. What did he say? That is being stated:
“ *Dve vkiye veditavye , two kinds of knowledge are
to be acquired' — ///, this, is; ha sma , as the tradition
goes; yat, what; brahmavidah , the knowers of the
import of the Vedas, those who have realised the
supreme Truth; vadanti , say.” Which are the two? That
is being said : “Para ca , the higher, the knowledge of
the supreme Self; apara ca , and the lower, the knowledge
of virtue and vice and their means and ends."

Objection : The question put by Saunaka was,
“Which is it which having been known one becomes
all-knowing?” The answer should have related to that,
whereas Ahgiras says in his answer, “There are two kinds
of knowledge” etc. — something beside the question.

Answer: That is nothing wrong, for the answer

requires an order of procedure. For the lower know-
ledge is ignorance which has to be eradicated, inas-
much as nothing in reality is known by knowing the
objects of ignorance; and the rule is that the conclusion
should be stated after refuting the faulty standpoints.

Which of these two is the lower knowledge? The
answer is:

fw
i m to
1 1 'aii

5. Of these, the lowers comprises the Rg-
Veda, Yajur-Veda, Sama- Veda, Atharva-Veda,
the science of pronunciation etc., the code of

I. i. 5] MUNDARA UPAN1SAD 87

rituals, grammar, etymology, metre, and
astrology. Then there is the higher (know-
ledge) by which is realised that Immutable.

Kg-Veda, Yajur-Veda, Sama-Vcda, Atharva-Veda
— these are the four Vedas. &ik?a, the science of pro-
nunciation etc.; kalpah , the code of rituals; vydkara -
yam, grammar; ninth t am, etymology; chandah , metre;
jyotimm, astrology; — these are the six auxiliary parts
(of the Vedas). These constitute the apard (lower)
knowledge. Atha, now is being stated; the para, higher
knowledge: yayit , by which tat , that; aksaram , the

Immutable, whose attributes will be stated hereafter;
adhigamyate , is attained; for (the root) gam , preced-
ed by (the prefix) aelhi , generally means attainment.
Besides, the sense of realisation does not differ from
that of attainment in the case of the Highest; for the
attainment of the Highest consists merely in removing
ignorance, and nothing more.

Objection : From this point of view, then, the

knowledge (of Brahman) is outside the Kg-Veda etc.;
and so how can it be the higher knowledge, and how
can it be the means for emancipation? The view
accepted traditionally is this: “The Smrtis that are

outside the Vedic pale, and those that propound per-
verted views, are all useless in the next world; and
they are counted as occupied with dark things’"
(Manu, XII. 9); therefore it will be unacceptable as
its outlook is perverted and it is useless. Moreover,
the Upanisads will become excluded from the Kg-Veda
etc. Again, if they are included in the Kg-Veda etc.

88 LIGHT UPANISADS [I. i. 5

it is illogical to distinguish them by saying, “Then the
higher'’ and so on. 1

Answer: Mo. since (by the word virfyd) is implied

the realisation of the thing to be known. What is
primarily meant in this context by the term, “higher
knowledge," is that knowledge of the Immutable that
is imparted only by the Upanisads (considered as
revealed knowledge), and not merely the assemblage
of words found in the (books called) Upanisads. But
by the word Veda the meaning implied everywhere is
the assemblage of words. The knowledge of Brahman
is distinctively mentioned and it is called the higher
knowledge since, even after the mastery of the assem-
blage of words, the realisation of the Immutable is
not possible without some other effort consisting in
approaching the teacher and so on, as well as detach-
ment.

In connection with the subject-matter of injunc-
tions are to be found certain acts which are like the
Agnihotra (sacrifice) to be performed subsequent to
the understanding of the text, through a combination
of numerous accessories, to wit, the agent etc. Unlike
this, nothing remains to be performed here within
the domain of the higher knowledge; but all actions
cease simultaneously with the comprehension of the
meaning of the sentences, inasmuch as nothing remains
to be done apart from continuance in the mere know-
ledge revealed by the words. Therefore the higher
knowledge is being specified here by referring to the
Immutable, possessed of attributes stated in ‘‘(The

x There is another reading, '"Atha katham pareti , how then is, it
called the high ter?”

I. i. 6]

MUNDAKA UPANISAD

89

wise realise . . . ) that which cannot be perceived” etc.

rRTTf'T'TK I
fenj WTcf

cT^oXT^f qfore*if??r sftu: ii^ii

CN

(5. (By the higher knowledge) the wise realise
everywhere that which cannot be perceived
and grasped; which is without source, features,
eyes, and ears; which has neither hands nor
feet; which is eternal, multiformed, all-perva-
sive, extremely subtle, and undiminishing;
and which is the source of all.

By the expression? “yat tat — that which'’, is call-
ed up to memory something as a realised entity that
is still to be explained. (They realise that which is)
adreM'am (should rather be adrsyani ), not visible (or
not perceptible), i.c. beyond the range of all the organs
of knowledge, for the power of perception, as directed
outward, has the five senses as its gates. Agrdhyam ,
beyond one's grasp, i.c. beyond the range of the organs
of action. Agotram: gotra is synonymous with con-
nection or root; so agotram means unconnected, for
Ft has no root with which It can get connected. Varndh ,
(features), are those that can be described; they are
qualities of a thing, such as grossness etc. or white-
ness etc. That Immutable which is devoid of vary ah
is the avarnam , featureless. AcaksuLsrotram; the
cakfub , eye, and srotram , ear, are the organs in all

90

EIGHT UPANISADS

[I. i. 6

beings for perceiving forms and names; that in which
these two do not exist is acksuMrotram , without
eye and ear. From the ascription of sentience in the
text: “He who is omniscient in general and all-know-
ing in detail'’ (Mu. T. i. 9), it may follow that, just
like ordinary beings, the Immutable, too, achieves
Its purposes with the help of such organs as eyes,
ears, etc. That supposition is refuted here by “with-
out ear and eyes”; for this accords with what is found
(elsewhere): “He sees without eyes, and He hears

without ears” ($v. III. 11). Moreover, that Immu-
table is apanipadam , without hands and feet, that
is to say, devoid of the organs of action. Since It can-
not thus be seized, nor does It seize, therefore. It is
nityam (eternal), indestructible. It is xibhum , multi-
formed because of assuming diverse forms in all the
different creatures from Brahma to a motionless thing.
Sarvagatam , all-pervasive, like space. Susuksmam ,
extremely subtle, being devoid of such causes of gross-
ness as sound etc. Sound etc. are verily the causes
of the progressive grossness of space, air, etc. Be-
ing free from these, It is extremely subtle. Further-
more, tat , that; is avyayam , undiminishing, one that
does not decrease, because of those very virtues. *For
a partless thing cannot have any diminution by way
of loss of Its parts as in the case of a body; nor can
It sustain any loss by way of decrease of treasure as
in the case of a king; nor can there be any shrinkage
through loss of qualities, since It is attributeless and
all-pervasive. Yat , that, which is possessed of such
characteristics; bhutayonim , the source of all creation,
just as the earth is of all moving and unmoving things;

I. i. 7)

MUNDAKA UPANISAD

91

— that Immutable, dhlrah , the intelligent, the dis-
criminating ones; paripaSyanti , see everywhere, as
the Self of all. The purport of the whole verse is this:
“That is the higher knowledge by which the Immu-
table of this kind is realised.”

It has been said that the Immutable is the source of
all creation. Now is being shown with the help of
familiar illustrations how It can be so:

jpsrr i

1 1 V9 1 1

7. As a spider spreads out and withdraws
(its thread), as on the earth grow the herbs
(and trees), and as from the living man issues
out hair on the head and body, so out of the
Immutable does the universe emerge here (in
this phenomenal creation).

Yatha , as it is a familiar fact, in the world, that
the uniandbhih , spider, by itself and independently
of any other auxiliary; srjate, spreads out, the threads
that are non-different from its own body; ca, and,
again; grhnate (should rather be grhndti ), withdraws,
those very threads — makes them one with itself; ca ,
and; yatha , as; prthivydm , on the earth; (grow) osa-
dhayalh the herbs, that is to say, plants ranging from
corn to trees — as they grow inseparably from the
earth; and yatha , as; satah purusdt , from the exist-

92

EIGHT UPANISADS

[U.7

ing. living, man; sambhavanti , grow; kew-lomfwi t
hair on the head and other parts of the body, that is
dissimilar (to the body) in nature; — just as it is in
these cases, so aksarat , from the Immutable, of the
foregoing characteristics, that does not depend on any
other auxiliary; sambhavati , originates; ilia, here, in
this phenomenal creation; vi<vam % the entire universe
-both similar and dissimilar. As for the citing of many
illustrations, it is meant for easy comprehension.

The next verse is begun in order to show a fixed order
of creation, viz that the universe, while emerging out
of Brahman, does so in this order of succession and not
simultaneously like a handful of jujubes thrown down:

- cT'T^rr ?rsr cTcfowtfVRPR i

3^TTcSrmt IR: ll/JI

8. Through knowledge Brahman increases
in size. From that is born (the unmanifested)
food. From food evolves Prana (Hiranyagar-
bha); (thence the cosmic) mind, (thence) the
five elements; (thence) the worlds; (thence)
the immortality that is in karma # .

Tapasd , through knowledge, by virtue of posses-
sing the knowledge of the process of creation; brahma ,
Brahman, the Immutable, the source of creation —
when desirous of creating this world, like a seed send-
ing out its sprout; clyatc , increases in size, as a father
procreating a son does out of elation. From that
Brahman, thus become inflated because of Its posses-
sion, through Its omniscience, of the power and know-

1. i. 8]

M UN DA k. a u pan is a d

93

ledge of creation, preservation, and dissolution; ahhi-
j(lyatt\ originates (grows) atmam , food; the word be-
ing derived from the root ad in the sense of that which
is eaten, i.e. enjoyed, means the Unmanifested (Maya)
that is common to all creatures. (That (bod originates
or) gets evolved into the states of imminent mani-
festation. 1 From that Unmanifested, i.e. from that
food in a state of imminent manifestation, (was born)
pranah , Hiranyagarbha, who is common 2 3 to all the
beings in the universe that are endued with (a part
of His) power of knowledge and action, who sprouts
from that seed of all beings, constituted by ignorance,
desire, and action, and who identifies Himself with
the universe; “was born"' this is to be supplied.
From that Hiranyagarbha evolved manah , that which
is called the (cosmic) mind, comprising volition, deli-
beration, doubt, determination, etc. From that mind,
again, as characterised by volition etc., evolved sat yam,
the live elements, such as space etc., which are call-
ed satya (i.e. the gross, sat , and the subtle, tyat). From
those five elements, called satya , evolved the hkaly
the seven worlds, such as the earth etc., in succes-
sion, after the creation of the cosmic egg. Follow-
ing the order of the evolution of creatures -begin-

ning with men— there evolved on these (worlds) karmas ,3
castes, and stages of life. And karmasu , in the karrnas ,

1 The beginningless Maya is the unmanifested food; the Upanisad
speaks of its origin in the sense of its becoming ready foi evolution.
Otherwise Maya has no beginning.

2 He is the sum total of all the individuals. Being common to
all. He is called Sutra, the thread (running through all).

3 Rituals etc.

94 EIGHT UPANISADS [I. i. 8

that acted as the cause, (there evolved) amrtam , im-
mortality, the fruit of karmas. It is called immortality,
since it is not destroyed as long as karma is not eli-
minated in billions of kalpas (cycles).

With a view to concluding the subject-matter, dealt
with above, the verse states as follows:

*T: THT5T: snffaRIFr 5TT;T*rzf I

'TFT *FFT5f ^ ll^ll

sr«T^i% ww. *rnr: n

o o

9. From Him, who is omniscient in general
and all-knowing in detail and whose austerity
is constituted by knowledge, evolve this (deriv-
ative) Brahman, name, colour, and food.

Yah , He, the one called the Immutable, and answer-
ing to the foregoing definition; that is sarvajnah , a
knower of all things in general; (and) sarvavit , a knower
of all things in detail; yasya, whose; the tapah , auster-
ity; is jndnamayam , made up of knowledge — consists
in omniscience, and not in effort; tasmdt, from that,
from that omniscient Entity, as aforesaid; jay ate,
is born; etat brahma , this, the derivative, Brahman,
as said before, who is called Hirariyagarbha. Besides,
(from It) evolve ndma , name, such as “That one is
Devadatta or Yajfiadatta” etc.; rupam, colour, such
as “This is white or blue” etc.; ca ami am, and food,
such as paddy, barley, etc. They evolve in the order
shown in the preceding verse; and hence it is to be
understood that there is no contradiction.

FIRST MUNDAKA

CANTO II

By the text starting with “Hg-Veda, Yajur-Veda”
(Mu* I. i. 5) it has been said that the Vedas, with their
appendages, constitute the lower knowledge. And
the higher knowledge, with its attributes, has been
defined as that knowledge through which is realised
the Immutable whose characteristics have been set
forth in the text beginning with, “(The wise realise
...) that which cannot be perceived 1 ’ etc. (1. i. 6)
and ending with, ‘‘are evolved name, colour, and
food” (I. i. 9). The following text starts by setting be-
fore it the task of distinguishing hereafter the subject
matters of these two kinds of knowledge which re-
late to the states of bondage and freedom. Of these,
the sphere of the lower knowledge is the state of bond-
age which involves a distinction of accessories like
agent etc., and actions and results. This state has no
beginning and no end; it has to be eradicated wholly 1
and individually by each embodied being, because it
consists of sorrow; and it flows unbroken like the
current of a river. And the subject-matter of the higher
knowledge is freedom — which consists in the elimi-
nation of that bondage and is beginningless, endless,
ageless, deathless, immortal, fearless, pure, and placid;
and it is supreme bliss that is without a second and

1 The world of diversity is not eradicated wholly in deep sleep;
but on the rise of realisation, when nescience is destroyed, its
effect, the world, also is eliminated entirely and for ever.

96

EIGHT UPANISADS

[I.ii. 1

is nothing but remaining established in one's own Self.
That being so, the text commences first to show the con-
tent of the lower knowledge; for detachment from it
follows only as a consequence of recognising its nature.
It will be said accordingly in, ‘‘After examining the
worlds acquired through karma" etc. (I. ii. 12). And
inasmuch as examination is not possible unless some-
thing is in view, the text says by way of presenting it:

■s

^FrT^Tf^T I

o

qqr «r; cpsn: p*T*iT 11*11

1. That thing that is such is true.

The karmas that the wise discovered in the
maul ms are accomplished variously (in the
context of the sacrifice) where the three Vedie
duties get united. You perform them for ever
with desire for the true results. This is your
path leading to the fruits of karma acquired
by yourselves.

Tat etat , that thing that is such; is sat yum , true.
Which is that? The kanndni , karmas , Agnihotra etc.,
vdni, which; kavayaJj , the wise — Vasistha and others;
apasyan , saw; mantresu , in the mantras , known as the
Kg-Veda etc.- these karmas having been revealed by
the mantras only. Those that were seen thus are
sat yam y true, they being unfailing in ensuring human

1. ii. 2] MU N DAK A UPAN1SAD 97

goals. And tdni, these, the k annas enjoined by the
Vedas and visualised by the seers; santatdni , are in
vogue, are accomplished; bahudha , in various ways;
by the people steeped in karma ; treidydm , where the
three get united, in the context of the sacrifice con-
sisting of three kinds of duties prescribed by the Rg-
Yeda, Yajur-Veda, and Sam a- Veda; or the meaning
is that the karmas are very much in vogue treidydm , in
the Tretfi Age. Therefore you dcaratha tank accomplish
them; nit yam, for ever ; satyakdmdh , with a desire for the
true results of karma. EsaJj . this is va/j, your; panthdh,
path; sukrtasya lake, for the result (of karma) accompli-
shed by yourselves. The result of karma is called (oka,
the word being derived from the root Ink in the sense
of that which is looked at or enjoyed (lokyate) n result.
This is the path leading to it, or ensuring its achievement -
this is the idea. These karmas , viz. Agnihotra etc., that
are enjoined in the Vedas, constitute this path that is
meant for the achievement of inevitable results.

The next verse proceeds now to present Agnihotra
first, out of all these karmas , since it precedes all others.
How is that presented?

?Rr333ZTWTT^^^S:pt: sfrTTT^ IRII
2. When, on the tire being set ablaze, the
(lame shoots up, one should offer the oblations
into that part that is in between the right and
t he 'loft.

Yada, at the (very) time when; samiddhc haxya-
vdhane, on the fire being set ablaze, by a good supply
4

98

EIGHT UPANISADS

[I. ii. 2

of fuel; arcih , the flame; le lay ate, shoots up; tadd,
then; into the blazing, dancing flame; djyahhdgau
(should be rather djyabhdgayoh) ant arena, in the midst
of the two places where oblations are poured, and
which is called the dvapa-sthdna; one pratipddayet ,
should offer; 1 dhutih , oblations; in honour of the gods.
The word dhutih occurs in the plural number, since
the offerings have to be made for many days. 2

This path of karma , that consists in the adequate
offering of oblations etc., is the road to the attainment
of the results of karma . But it is difficult to follow it
properly, and impediments crop up in galore. How?

p-

11311

3. It (i.e. the Agrhhotra) destroys the seven
worlds of that man whose Agnihotra (sacrifice)
is without Darsa and Paurnamasa (rites),
devoid of Oaturmasya, bereft of Agrayana,

Mn the Daraapurnamasa sacrifice two oblations are offered
in the right and left sides of the fire in honour of Fire and Soma
respectively, the other oblations are offered in the middle portion
called the dvapa-sthdna.

2 The Agnihotra sacrifice is performed twice a day — in the
morning and the evening. But this is a daily duty to be followed
throughout a man’s whole life. And hence the plural, instead of
the dual, number.

I.ii.3]

MUNDAKA UPANISAD

99

unblest with guests, goes unperformed, is un-
accompanied by Vaisvadeva (rite), and is
performed, perfunctorily.

Vasya, of him, of that performer of the Agnihotra
(sacrifice), whose; agnihotram , Agnihotra; is adarmm,
devoid of the sacrifice called Darsa. The performance
of the Darsa (sacrifice) being a necessary duty for the
undertaker of Agnihotra, it becomes a qualifying
word for Agnihotra, owing to its concomitance with
the latter. The sense is that, it is an Agnihotra in
which the Darsa is not accomplished. Similarly are
to be understood the adjectival use in the words,
apauvnamasam etc. with relation to Agnihotra, for
they equally form parts of the Agnihotra. Apaurna-
nwsam , without the Puriiamasa sacrifice. Acatar-
mftsyam , devoid of the Caturmasya 1 2 ritual. Agrayana
rituals- are to be undertaken in autumn etc.; that
Agnihotra in which these are not accomplished is
andgrayanam. So also atithivarjitam , that in which
guests are not served, day in and day out. Ahutam ,
in which the Agnihotra itself remains unperformed
at the proper time. Just like adarsa etc., avaisxadevam
means that in which the Vaisvadeva rite remains un-
accomplished. And although the Agnihotra is per-
formed, it is avidhind hut am, performed unduly, that
is to say, not performed in the proper way. What

1 The three sacrifices performed at the beginning of each season
of four months, viz Vaiivadevam, Varu^a-praghfisab, &aka-
medhaii.

2 The Agraya^iu rituals are performed in autumn and spring
with newly harvested com.

100

EIGHT U PAN IS ADS

[f. ii. 3

these rites, viz Agnihotra and the rest, lead to, when
they are thus accomplished perfunctorily or left un-
done, is being stated: (That rite) hinasti , destroys,

iisaptaman lokdn , the worlds up to and inclusive of the
seventh; tasya, of him, of the performer. It destroys,
as it were, for the only fruit is the trouble undergone.
Inasmuch as the worlds counting from the earth to
Satva, 1 accrue as a result, only when the rites are duly
performed, and inasmuch as those worlds are notachic\-
able through Agnihotra etc. of the above description, they
are, so to say, destroyed. Since the mere trouble is a
constant factor, it is said that such a rite is destructive.
Or the meaning is this: The seven generations — viz father,
grandfather, great-grandfather, son, grandson, great-
grandson, (and the sacrificcr), who become connected
through the favourable influence of such services as the
offering of lumps of food etc. 2 do not confer any benefit
on oneself as a result of this kind of Agnihotra etc.; and
this is affirmed by saying that they are destroyed.

9T =ar I

hvii

4. Kali, Karali, Manojava, and Sulohita and
that which is Sndhuraravarna, as also Sphul-

l Bhiir, Bhuvar, Svar, Maha, Jana, Tapas, Satya.

2 The sacrificcr serves the three past generations by offering pitjda,
water etc., and the three living generations by feeding them. Thus
the six generations get connected with himself as the seventh.

I.ii.5]

101

MLTNOAKA UPAN1SAD

inginl, and the shining VisvarucI — these are
the seven flaming tongues . 1

These, beginning from Kali and ending with Visva-
rtici are the leldyamdndh , flaming; sapla jihvuh, seven
tongues, of lire, meant for devouring the clarified butter
offered as oblation.

^ ■o VC

^TgrPTT fTT^T*R I

^THT qfa^fsfaamST: II HI I
f>. These oblations turn into the rays of the
sun and taking him up they lead him, who
performs the rites in these shining flames at
the proper time, to where the single lord of
the gods presides over all.

These (Hint avah, offerings of oblation, undertaken
by the sacrifices these libations that had been pour-
ed by him; d dado van , having taken him up; (carry
him) by having become suryasya ra&mayah , the rays
of the sun, that is to say. along the course of the sun's
rays; (and) they tam nay anti , lead him — that per-
former of Agnihotra; yah, who; carafe , performs the
rites, e.g., Agnihotra etc.; etem hhrajamfmem , in these
different shining tongues; yathdkfilam , at the proper
time, at the time fit for each rite; — (they carry him)
to heaven yatra , where; patih, the lord, indra; den 7-
1 Literally the names mean: Black, terrible, speedy as mind,
very red, coloured like thick smoke, emitting sparks, having
innumerable rays.

102

EIGHT UPAN ISADS

[1. ii 6

mm, of the gods; ekah, alone; adhivasah , dwells (pre-
sides), above all.

Now is being stated how they carry him along the
rays of the sun:

cRTfcPT: $9 NNt:

f% |

f5T®rr

(Tq- cf; jjq- : 1 1^11

6. Saying, “Come, come”, uttering pleasing
words such as, “This is your well-earned, virtu-
ous path which leads to heaven”, and offering
him adoration, the scintillating oblations carry
the sacrificer along the rays of the sun.

The suvarcasah , scintillating (oblations); chi ehi
iti , welcoming (him) with the words “Come, come";
moreover, abhivadantyah , uttering; priydm vacant ,

pleasant words, i.e. praise etc.; and arcayantyah ador-
ing— the idea being that they carry him while utter-
ing such pleasant words as — “ Esah , this one, is; vah ,
your; punyah , virtuous; sukrtah , well-earned, road
to; brahmalokah , heaven, which is your result.” From
the context it follows that braJimaloka (lit. the world
of Brahma) means heaven.

This karma , unassociated with knowledge, is be-
ing decried by showing that it has only this limited
result; that it is the product of ignorance, desire, and
action; and that it is for this reason unsubstantial and
the source of misery:

1. ii. 7]

MUNDAKA UPANISAD

103

Wet

m ^ i

o

ITrfsfift TfJSl

^RTJT^i rf J^Tf'f *Tf?cT IIV9II

7. Since these eighteen constituents of a
sacrifice, on whom the inferior karma has been
said to rest, are perishable because of their
fragility, therefore those ignorant people who
get elated with the idea, “This is (the cause of )
bliss”, undergo old age and death over again.

Plavdh means perishable. ///, since; ete , these;
yajnarupilh , the constituents of the sacrifice, the ac-
complishers of the sacrifice; (who are) aMadasa , eigh-
teen in number, viz the sixteen priests, the sacrifices
and his wife; yesu uktam , on whom, on which eigh-
teen of these, it has been said, by scripture, as rest-
ing; the avaram karma , the inferior karma , mere
karma , without knowledge;— (these are perishable,
because they are) adrdhah , fragile, impermanent;
therefore, the inferior karma accomplished by those
eighteen factors, gets destroyed, along with its result,
owing to the fragility of the eighteen factors on which
it rests, just as milk or curd held in a vessel is destroyed
on the destruction of the latter. This being so, ye, those,
the non-discerning, ignorant people, who abhinandanti ,
delight with regard to this (karma); thinking, “Etat
sreyas, this is good — the cause of bliss”; te , they; after
staying in heaven for some time; punar era api , over
again; yanti , undergo ; jardmrtyum, old age and death.

104

MIGHT V 1 1’ANIS ADS

[I. ii. 8

$\XV. Tf^ I

3Tf«nTHT: Tf^T JTST

'ft^HTRT TO: 1 1^11

8. Remaining within the fold of ignorance,
and thinking, “We are ourselves wise and
learned'’, the fools, while being buffeted very
much, ramble about like the blind led by the
blind alone.

Furthermore, vartamandh , existing; avidydydm
ant are , within the fold of ignorance; being steeped
in non-discrimination; (and) manyamfmdh , think-
ing; “ Svqyam cffrirulj , we ourselves are intelligent;
and pamlitdh , learned, conversant with all that is to
be learned" — flattering themselves in this way; those
mudhdh , fools; jaiighanyamdndh , while being buffet-
ed, hurt very much, by hosts of evils like old age, disease,
etc.; par iy anti, ramble about, because of their loss of
vision; just as in the world andlui/j , the blind, depriv-
ed of eyes; fall into pits or brambles; myamfuudj , while
being led, being shown their way; andhena era, by the
blind alone, by one who is himself without eyes.

Moreover,

srfasrrqT srgsrr ^*tht

5RT f^cTP-TT 3T^T: I

*\

cRTSS^T: \W\

I. ii. 10] MU N DAK A UPANISAD 105

9. (Continuing diversely in the midst of
ignorance, the unenlightened take airs by think-
ing, “We have attained the fullest achieve-
ment/’ Since the men, engaged in karma , do
not understand (the truth) under the influence
of attachment , thereby they become afflicted
wit h sorrow and are deprived of heaven on the
exhaustion of the results of karma .

Vartamdmlh , continuing; avidydydny in the midst of
ignorance; bahudhd , in diverse ways; bdldlj, the unenlight-
ened; abhimanvanti , take airs by thinking, "Vayam krtdr -
f lid ft. we alone have attained the fullest achievement." Yat.
since; in this manner; k arm i nab , the men engaged in
karma ; na praxedayanti , do not understand the truth;
rdydt, under the influence of attachment— to the results of
karma: lena , thereby; dturdh ( santah ), (becoming) afflic-
ted with sorrow; they cyavante. , get deprived, of heaven;
k*7 nafokah, on the exhaustion of their results of karma .

5T*TST: I

^ C\

?TFf^q- ^ p%SfT*Tc%-

*f fmi ii?°ii

] 0. The deluded fools, believing the rites in-
culcated by the Vedas and the Smrtis to be the
highest, do not understand the other thing
that leads to liberation. They, having enjoyed
(the fruits of actions) on the heights of heaven

106

EIGHT UPANISADS

[l.ii. 10

that are the abodes of pleasure, enter this
world or an inferior one.

Manyamanah , thinking; nstam , sacrifice and other
rites, enjoined by the Vedas; pur tarn, (digging of)
pools, wells, tanks, etc. inculcated by the Smrtis; —
thinking these to be the varirtham , best means, for the
achievement of human objectives, the chief thing;
thinking thus, the pramudhdh , deluded fools, who
are so because of their infatuation for sons, cattle,
friends, etc.; mi vedayante , do not understand; any at,
the other thing, called the knowledge of the Self- -to be
the means for the achievement of sreyas, the highest goal
(liberation). And tc\ they; anubfmtvu (should rather be
amtbhuya ), having enjoyed, the fruits of their karma ;
sukfte , in the abode of enjoyment; ndkasya prsthe , on
the heights of heaven; again; vi&anti* enter; into imam
lokam , this, human, world; vd Innataram , or a world
inferior to it, e.g. that of the beasts, or hell, etc., in
accordance with the residual results of karma.

faW: 5TsrTf%

w*[cT: 5 ^ ^roiiin^n- unit

1 1 . Those who live in the forest, while begg-
ing for alms — viz those (forest-dwellers and
hermits 1 ) who resort to the duties of their

1 The householders who repair to the forest in the third stage
of their lives, or become monks in the fourth stage.

I. ii. 1 1] MUNDAKA UPANISAD 107

respective stages of life as well as to medita-
tion, -and the learned (householders) who
have their senses under control — (they) after
becoming freed from virtue and vice, go by
the path of the sun to where lives that Purusa,
immortal and undecaying by nature.

On the other hand, as opposed to the former, yc% those,
who - the forest-dwellers and the hermits, possessed of
knowledge; while staying aranyc\ in the forest; upavas-
anti\ resort to; tapahAraddhe — tapas, the duties pertaining
to that stage of life, and sraddful, meditation on Hiranya-
garbha and others; and the Adntdh , self-controlled, who
have their senses under control; vidvdmsah , the learned,
that is to say, the householders, too, who are devoted
chiefly to meditation; (go). ( Upavasanti aranye) bhaiksya -
car yam carantah , (live in the forest) while begging for
alms, since they do not accept the customary gifts; they
live in the forest while begging for alms- this is how
the sentence is to be construed. Te, they; vi rajah ,
becoming freed from rajas , that is to say, having got
their virtue and vice attenuated; praydnti , move superb-
ly; suryadvdrena , along the path of the sun, along
the Northern Path, indicated by the word sun, to
the worlds called Satya etc.; yatra where (lives); sail
amrtah purusah , that immortal Purusa, the first-born
Hiranyagarbha; hi avyaydtmd , who is by nature un-
decaying, who lives as long as the world endures.
The goals of this world, that are attainable through
the lower knowledge, terminate here alone.

Objection : Is not this state considered to be libera-
tion by some?

108

LIGHT UPANISADS

[1. ii. 11

Answer : Theirs is not a correct view in accordance with
such Vedic texts as: “All the desires vanish even here”
(Mu. III. ii. 2). “Those discriminating people, ever merged
in contemplation, attain the all-pervasive (Brahman)
everywhere, and enter into the all” (Mu. III. ii. 5), etc. 1
Besides, that is not the topic here. Since the topic under
discussion is that of the lower knowledge, the considera-
tion of liberation cannot crop up all of a sudden. As for
freedom from virtue and vice, it is only relatively so. All
the results of the lower knowledge, comprising the ends
and means, and diversified into varieties of action, ac-
cessories, and fruits, and consisting in duality, extend up
to this only, or in other words, terminate with the reali-
sation of Hiranyagarbha. So also it has been said
by Manu, while recounting successively the courses of
the world, starting with that of the motionless things,
“The wise men say that this is the highest goal of
holiness that consists in the attainment of (the state of )
Hiranyagarbha, the Prajapatis (lords of creatures, such
as Marici), Dharma (Death), (the principle called)
Mahat, and the Unmanifested” (Xlf. 50).

Now this verse is being said in order to show that one
who becomes detached from this whole world of ends
and means has competence for the higher knowledge:

fW*TWvrf*^TfrT: I

sfwnfrr: Vrfaw 1 1 ^ i i

x These texts deny any course to be followed by the liberated
soul after the death of the body.

J.ii. 12]

MUNpAK \ UPANISAO

109

] 2. A Bralimana should resort t o renuneia-
tion after examining the worlds, acquired
through karma , with the help of this maxim:
“There is nothing (here) that is not the result
of karma ; so what is the need of (performing)
karma V\ For knowing that Reality he should
go, with sacrificial faggots in hand, to a teacher,
versed in the Vedas and absorbed in Brahman.

Pank-sva, examining — all these (rites) that are in-
cluded within the scope of the lower knowledge con-
stituted by the Kg- Veda etc., that are to be under-
taken by persons subject to natural ignorance, desire,
and action, they having been inculcated for the man
swayed by the defects of ignorance etc.; and (exam-
ining) the worlds that are their results and are in-
dicated by the Northern and Southern Paths, and
the worlds of the beasts and ghouls that follow as
the result of omission of obligatory duties and com-
mission of prohibited ones -having examined all
these, with the help of direct perception, inference,
analogy, and scriptures, i.e. having ascertained: lokfin,
the worlds — in their essence from every point of view,
the worlds that exist as the goals of transmigration
ranging from the Unmanifested to a motionless thing,
whether evolved or involved; that are productive of
one another like the seed and the sprout; that are
assailed with multifarious troubles in their hundreds
and thousands; that a;e devoid of substance like the
interior of a plantain tree; that appear like magic,
water in a mirage, or a city in space; and that are

110

EIGHT UPANISADS

[l.ii. 12

comparable to dream, water-bubbles, and foam, that
get destroyed at every turn; — that is to say, turn-
ing one’s back to virtue and vice acquired through
karma , instigated by the defects of ignorance and desire,
(a Brahmana should renounce). The Brfthmana is
mentioned because he alone is specially qualified for
the acquisition of knowledge by renouncing every-
thing. What should one do after examining the worlds?
This is being said: Nirvedam avdt , one should arrive

at detachment, that is to say, should renounce — the
root rid with the prefix nih being used here in the sense
of renunciation. The process of renunciation is be-
ing shown: “In the universe there is nothing that is

akrta. a non-product; for all the worlds are effects
of karma ; and being products of action, they are im-
permanent. The idea is that there is nothing that is
eternal. All actions are productive of transitory things,
since all effects of actions are only of four kinds — they
can be produced, acquired, purified, or modified; over
and above these, action has no other distinctive result.
But I am desirous of the eternal, immortal, fearless,
unchanging, unmoving, absolute Entity, and not of
its opposite. Therefore krtena (kirn), what is the need
of (accomplishing) any task, that involves great trouble
and leads to evil?'’ 1 Having become detached in this
way, sah, he, the dispassionate Brahmapa; abhigacchet ,
should go; gurum era , to a teacher alone, who is bless-
ed with mental and physical self-control, mercy, etc.;

'Some annotators explain this portion thus: That (which

is) akrtah , not a product, na asti> does not come to exist, is not
produced, krtena , as a result of action. Liberation is not a product
of karma .

]. ii. 13] MUNDAKA UPANISAD 1 1 1

tad-Yijnandrtham , for the sake of understanding that
fully. The emphasis in “the teacher alone” implies
that he should not seek for the knowledge of Brahman
independently, even though he is versed in the scrip-
tures. (He will go) scmiit-panih , with a load of (sacri-
ficial) faggots in hand; (to) srotrivam brahmanixiham ,
(a teacher) who is versed in the meaning of the Vedas
that he recites and hears, and who is absorbed in Brah-
man. One who renounces all activities and remains
absorbed in the non-dual Brahman only is brahmanixthah
just as it is in the case of the words japanixihah absorbed
in self-repetition, taponixthah , absorbed in austerity.
For one, engrossed in karma , cannot have absorption
in Brahman, karma and the knowledge of the Self being
contradictory. Having approached that teacher in the pro-
per way, and having pleased him, he should ask about
ihe true and immutable Puruaa (all-pervasive Reality).

% fasmswpT
srerrerfawm spnfercrnr i

cTT rTr^cTT II? 3 II

13. To him who approaches duly, whoso
heart is calm and whose outer organs are under
control, that man of enlightenment should
adequately impart that knowledge of Brahman
by which one realises the true and immutable
Purusa.

LIGHT UPAMSADS

[l.ii. 1 3

Sah viclvrin , that enlightened one, the teacher who
has realised Brahman; (should say) tasmcii, to him;
upasanndya , to the one who has approached; sum yak,
duly, that is to say, in accordance with the scriptures;
pramntacitlnya , to one whose heart is calm, who has
become free from such faults as pride: and samdmitdya,
to one who is endued with control over the outer organs,
i.e. who has become detached from everything; (to such
a one) he provdea . said, or rather, should say: (dm hrah -
mavidydnu that knowledge of Brahman: lattvatah ,
adequately; vena, by which, by which higher knowledge;
vccfcL one realises: akxaram , the Immutable, that is
possessed of such attributes as 'being imperceptible etc.
(Mu.I.i.3). That very Immutable is referred to by the
word Purusa, because of all-pervasiveness or existence
in all the hearts; and that again is sat yam , true, because
of being essentially the supreme Reality; and It is
ah*aram (immutable) because of the absence of muta-
tion, injury, and decay. For the teacher, too. this is
imperative that he should save from the ocean of igno-
rance any good disciple that approaches him duly.

SECOND MUNDAKA

CANTO 1

All the effects of the lower knowledge have been
stated. And that immutable is true that is called Purusa
(the all-pervasive Reality), and that is the essence of
this phenomenal existence, the source from which it
springs, and the place where it gets dissolved. The
Reality, after knowing which all this becomes known,
is the subject-matter of the higher knowledge of Brah-
man. That has to be stated. Hence commences the
subsequent text:

ST^rsr: 3TWT SW: I

rPnssrcrfsfasiT:

ere wfq- JrfR nt n

1. That thing, that is such, is true:

As from a tire, fully ablaze, fly off sparks, in
t heir thousands, that are akin to the fire,
similarly O good-looking oue, from the Immu-
table originate different kinds of creatures
and into It again they merge.

That truth that is constituted by the results of karma,
the subject-matter of the lower knowledge, is only
relatively so. But this truth is the subject-matter of

114

EIGHT UPANISADS

[11. i I

the higher knowledge, since it is possessed of the
characteristics of the supreme Reality. 1 Tat eto/,that
thing, that is this (subject-matter of higher know-
ledge); is sat yam, true; whereas the other is unreal,
being within the domain of ignorance. Since the True
and Immutable is altogether beyond direct cognition,
an illustration is being cited with a view to making
people somehow directly realise It: Yath* 7, as; siuTptdt

pdvakdt , from a fire well lighted up; visphuUngdh ,
sparks; sarupdh , that are akin to the lire; prabhavantv ,
fly off; sahasrasah , in their thousands, innumerably:
tathd , similarly; so my a, O good-looking (or amiable)
one! aksardt , from the Immutable, of the foregoing
characteristics; (originate) vividhdh , bhdvdth , different
kinds of creatures — different because of conformity
with the various bodies that form the limiting ad-
juncts. The different small empty spaces, circumscrib-
ed pots etc., are seen to spring from space in con-
formity with the differences in the limiting adjuncts
viz the pots etc.; just in this way the creatures pru-
jdyante , originate, in accordance with the creation,
under various names and forms, of the bodies that
are their limiting adjuncts; Ultra ca eva , and into that
again, into that very Immutable; they apiyanti , merge,
following the dissolution of the bodies that are their
limiting adjuncts, just as the different openings do
on the disintegration of the pots etc. As in the origin
and dissolution of the different cavities, space appears
as a cause owing to the presence of the limiting ad-
juncts, viz pots etc., so also in the matter of the birth
and death of the individuals, the Immutable appears
l Sincc it can never be sublated.

II. i.2]

MUNDAKA UPANISAD

115

as a cause owing to the presence of the limiting ad-
juncts, viz the bodies created by name and form.

The text now proceeds to speak of the Immutable
that is higher than the (other) immutable which is
the seed of name and form, which is called the Un-
manifested (Maya), and which is itself higher than
its own modifications; this (absolute) Immutable that
is devoid of all limiting adjuncts, which is the very
essence of the (other) immutable, is comparable to
space, free from all forms, and is describable by such
expressions as “Not this, not this":

feotfr <pq : I

wm 5TWT WSTWnxT: <TT: IRU

2. Purusa is transcendental, since He is
formless. And since He is coextensive with all
that is external and internal and since He is
birthless, therefore He is without vital force
and without mind; He is pure and superior to
the (other) superior immutable (Maya).

Punisah , Purusa, who is so called because of (the
derivative meaning of ) all-pervasiveness or residence
in all hearts; is divvah , resplendent — because of self-
efiulgencc or tesidence in His own resplendent Self—
or transcendental; /;/, because; amurtah , devoid of
all forms. That self-effulgent Purusa, being formless
and all-pervasive is sabdhydbh) antarah , coextensive
with all that is external or internal; ajah, birthless,
is not born of anything, since there is nothing else but
Himself which can be His cause of birth, in the sense

116

FIGHT U PAN ISADS

[II. i. 2

that air is the cause of water-bubbles etc., or pots etc.
are the causes of the different kinds of cavities of space.
As all modifications of positive entities are preced-
ed bv their births, the denial of birth is tantamount
to the denial of all modifications. ///, as; as that Be-
ing is coeval with all that is external or internal, there-
fore It is unborn, and hence It is ageless, deathless
and immutable, constant and fearless. This is the idea.
Although like the sky. appearing as possessed of sur-
face and taints. It appears in the context of the differ-
ent bodies to be possessed of vital force, mind, senses,
and objects, in the eyes of those people whose vision,
owing to their ignorance, is fixed on the multiplicity
of the limiting adjuncts, e.g. the bodies etc; yet from
Its own point of view It is apranah , without the vital
force, to those whose eyes are fixed on the supreme
Reality. That is called apron ah in which air, the principle
of motion, does not exist in its diversity of the power
of action. Similarly, anianah , without mind, that in
which mind, consisting of thinking etc., does not
exist in its diversity of the power of knowledge. By
the expressions “without vital force" and “without
mind" it is to be understood that all the different vital
forces, viz Prana. (Apana, etc.), the organs of action,
and the objects of those organs, as also the intellect
and the mind, the senses of perception, and their
objects, are denied. In support of this, there occurs this
passage in another Upanisad, "It thinks as it were, and
shakes as it were" (Br. IV. iii. 7). As the two limiting
adjuncts are denied for It, so It is Aubhrah , pure. And
hence (It is higher) paratah aksarat , as compared with
the (other) higher immutable, called the Unmanifested

II. i. 2]

MUNDAKA UPANISAD

117

(i.e. Maya). And the nature of this Maya is inferred
from the fact of its being the limiting adjunct of Brahman
that appears to be the seed of name and form . 1 And that
(other) immutable, called the Unmanifested, that is
inferred as the limiting adjunct of that (higher) Immu-
table, is itself higher than all the modifications, because
it is considered to be the seed of all the effects and acces-
sories . 2 The unconditioned, all-pervasive entity is par ah ,
higher; aksanll paratah , than that immutable (Maya)
that is superior (in relation to its effects). This is
the idea.

It is being shown how the entity that permeates
through and through the (other) immutable, called
ftkdxa, and enters as an object into all empirical deal-
ings, can be without the vital force etc. If, like Purusa
(the all-pervasive Entity), the vital force etc. exist
as such before creation, then the all-pervasive Entity
will be possessed of the vital force etc. by virtue of
their co-existence with It. But as a fact, unlike the
all-pervasive Entity, the vital forces etc. do not exist
as such before creation; therefore the supremely all-
pervasive Entity is without vital forces, just as Dcva-
datta is said to be without a son so long as a son is

1 In such manifestations of consciousness as memory, doubt
etc., the power of Brahman remains ingrained, and thus Brahman
appears to be the cause of name and form; but in reality the
transcendental Brahman cannot be so; and accordingly
has to be assumed to be the limiting adjunct of Brahman, causing
this appearance of causality in Brahman.

2 Effects arc known to be inferior to the causes; so the principle
of Mayo, which is known as the cause, must be superior to its
effects.

118

EIGHT UPANJSADS

[II. i. 3

not born. As to how those vital forces etc. do not
exist is being stated.

stmt jr: qqfeqrfcr i

^ ^T^zfff^RTq-: tMt fq^q qifw 11311

o c, A

3. From Him originates the vital force as
well as the mind, all the senses, space, air, fire,
water, and earth that supports everything.

Etasmdl , from this, this very Purusa that is supposed
to be the seed of name and form; jdyatc\ originates;
prana ft , the vital force, that is an object and a modi-
fication of nescience, exists only in name, and is essen-
tially unreal in accordance with another Vedic text,
“All modification has speech only as its support:
it is unreal” (Ch. VI. i. 4). For just as a man, who
has no son, does not become possessed of one by see-
ing him in dream, similarly, the supreme Reality can-
not become possessed of the vital force by being endued
with a vital force that is included in ignorance and
is unreal. In this way, the mind and all the senses,
as well as the objects, originate from this One. There-
fore it is proved that Purusa is devoid of the vital
force etc. in the real sense of the term. And it is to
be understood that just as these did not exist in reality
before origination, so also they become non-existent
after dissolution. And as is the case with the organs,
senses, and mind, so also is the case with the elements
that are the causes of the bodies and the objects —
the elements that are kham , space; vftyuh , the air inside
and outside, differentiated as dvaha (moving towards),
prava/ia(mo\ing away from), etc. ; \jyotih , fir e;dpah 9 water;

II. i. 4]

MUNDAKA U PAN I SAD

119

prthm , earth, that is vUvasya dhdrinl , the support of all.
All these elements that possess seriatim the qualities of
sound, touch, colour taste, and smell, together with all
the qualities that belong to the predecessors of each,
(all these) originate from this very Purusa.

After the brief presentation in the verse ‘“Purusa
is transcendental, since He is formless” etc., of the
Immutable, the unqualified Purusa, that is true and
forms the subject-matter of the higher knowledge.
He has again to be presented in detail in His condi-
tioned state; and hence the following text. For when
a subject-matter is stated in brief and in extenso like
an aphorism and its commentary, it becomes easy
of comprehension. As for that Virat within the cosmic
egg who takes His birth from the first-born Prana,
who is Hiranyagarbha, He (Virat), too, though ap-
parently separated from Purusa by another interven-
ing principle (viz Hiranyagarbha), is born of this Purusa
and is a modification of Him. This fact is being stated,
and He (Virat) is being described:

C\ o ~

fer: MW I

3T*J: STTWt

WMr iiyii

N C C\

4. The indwelling Self of all is surely He of
whom heaven is the head, the moon and sun
are the two eyes, the directions are the two
ears, the revealed Vedas are the speech, air is

120 LIGHT UPANhSADS [II. I. 4

the heart, and (It is He) from whose two feet
emerged the earth.

Of whom murdhd , head, the best limb; is agnih ,
(lit. lire, means here) heaven, in accordance with the
Vedic text, “O Gautama, that world is surely lire”
(Ch. V. iv. 1). Of whom caksusl, the two eyes: are
candrasurvau , the moon and the sun. The words "of
whom” are to be supplied everywhere, by transform-
ing the word " asya , of Him”, that follows (in the
third line), to “yasya, of whom”. Of whom dikih
Arotre , the directions are the two ears; of whom vivrtdlj
veda/y the revealed, well-known, Vedas; are the v~ik,
speech; of whom xuyuh pnlna/y air is the vital force;
asya, i.e. vasya, of whom; viAvanu the whole universe;
is hr da yam, the heart; for the entire world is a modi-
fication of the mind, inasmuch as it is seen to merge
in the mind during deep sleep, and as even during
the waking state it emerges out of it to exist diver-
gently, like sparks out of lire. And of whom padhhydm ,
from the two feet; prthiyl , the earth, is born. Eydj ,
this one — the deity who is Visnu (the all-pervading),
or Atlanta (the infinite), the first embodied Being
who has the three worlds as His physical limiting
adjunct — is sarvahhutdntardtnuE the indwelling Self
of all.

He is in fact the seer, hearer, thinker, knower, and
the reality of all the senses in all beings. And the
creatures, too, that transmigrate through the five
fires, 1 are born from that very Purusa, This is being
said :

1 Heaven, cloud, earth, father, and mother (Ch. V. iv-viii).

II. i. 5]

121

MUNDAKA UPANIBAD

rT^RT^f^T: ?TfTO TO

^'fa’R'TTO 3T>TO: TfTOR I

C -s

JTO TcT: fTOTf?T mfaTOT
«Tft: 5T5TT: pcrTTO^rTT: \\\\\

5. From Him emerges the lire (i.e. heaven)
of which the fuel is the sun. From the moon
emerges cloud, and (from cloud) the herbs and
corns on the earth. A man sheds the semen
into a woman. From Purusa have originated
many creatures.

Tasmdt , from that supreme Purusa; (originates)
agnilt , tire that is a particular abode (or state) of crea-
tures. That (lire) is being specified; rosy a, of which;
suryaJj, the sun; is samidhalt , the fuel, as it were; for
heaven is lighted up by the sun. Sonult , from the
moon, that evolves out of heaven; originates par-
j any ah , cloud, which is the second fire. From that
cloud originate osadhayah , the herbs and corns; prthi-
vyfim , on the earth (the third lire). Pumun , man that
is (also) a (fourth) fire; sin cal i . sheds; the rotas, semen,
that originates from the herbs and corns when pour-
ed as an oblation into the fire that is man; yoxitdyam
(should rather be yositi ), into the woman that is (the
fifth) fire. In this order bahvth (rather hahvyah), many;
prajdh , creatures; samprasutdh , have originated; pur usd t,
from the supreme Purusa.

Moreover, it is being said that the auxiliaries of
karmas , as well as their fruits, emerge verily from
Him. How?

122

EIGHT UPANISADS

[II. i. 6

cTCJTTf^: ^TT

^nsrepre^ ^m:

*fhft w% <r^ ^ \\%\\

6. From Him (emerges) the Rk , Santa 9 and
Yajur mantras , initiation, all the sacrifices,
whether with or without the sacrificial stake,
offerings to Brahmanas, the year, the sacrifices
and the worlds where the moon sanctifies (all)
and where the sun (shines).

Tasmdt , from Him, from Purusa; (emerged) re ah ,
the (metrical) mantras that have their letters, feet,
and lines well regulated and have such metres as the
Gayatri and so on. Sfima is that which is divided into
five parts or seven parts and is embellished with stobha
etc. and tune. 1 Yajumsi arc the mantras whose letters,
feet, and lines are not fixed, and which merely take
the form of sentences. These are the three kinds of
mantras, Diksai initiation, consisting in wearing a
girdle etc., made of Mufija grass — that is to say, the
different observances to be followed by the sacrificer
(preparatory to the actual rite). Ca sarre yajfidh , and
all the sacrifices — Agnihotra etc. — (in which animals
are not sacrificed). Krai av ah , the sacrifices involv-

ing the use of a sacrificial stake. Ca dakxindh, and the

Consisting of five parts — hiriikdra , prastava„ udgitlu 7, pra ~
tihdra , and nidhana \ of the seven parts — the foregoing five and
upadrava and ddi. Stobhas are chanted interjections in a Sama
song, such as hum, ho (Vide Ch. I. xiii — II. xxi).

II. i. 7) MUNDAKA UPANISAD 123

offerings to priests and Brahmanas, ranging from
the giving of a cow to all one possesses. Ca samvat-
sarah , and year, which, as time, forms a factor in a
rite. Ca yajamdnaJj , and the sacrifices the master (of
the sacrifice). Lokdh , the worlds, that are the results
of that sacrifice. Those results are being specified:
Yatra , where, in which worlds; someth pavate, the
moon sanctifies, the creatures; and yatra , where;
survah tapati, the sun shines. These (worlds) are at-
tainable through the two paths, called the Southern
Course and the Northern Course, and are the results
of the rites performed by the ignorant and the know-
ing people.

STfSTT

*TTsqT W^T: sprtfa i

O

^51 ^ 1 1 i

7. And from Him duly emerged the gods in
various groups, the Sadhya gods, human beings,
beasts, birds, life, rice and barley, as well as aus-
terity, faith, truth, continence, and dutifulness.

Ca, and; tasmdt , from that Purusa; samprasutdh ,
duly issued out; dev ah, the gods, that are ancillary to
rites; hahudhd , variously in different groups of Vasus
etc. 1 sadhydh , Sadhyas, a particular class of gods;
manusydh , human beings who are entitled to undei-
take rites; patavaly beasts — both domestic and wild;

l Eight Vasus, twelve Adityas, eleven Rudras, etc.

124

EIGHT UP AN ISADS

[II. i. 7

vayuntsi, birds; and pmna-apfinaii , breathing in and
out, constituting life; vnhi-yavau, lice and barley
meant for sacrificial offering; ca tapas , and austerity,
either as a part of a rite meant for personal sanctifi-
cation, or as an independent act leading to some result;
xraddha, faith — mental tranquillity and belief in the
truth of things (taught by the scriptures and the teacher)
— which is a precondition for all application of auxi-
liaries that are productive of human objectives; so
also satyant, truth — avoidance of falsehood as well
as speaking of facts as they occur, without causing
injury; hrahmacaryam , avoidance of sexual relation;
ca vidhih, and dutifulness.

srmT: snprfar

ffa T: l

^ ’STFTT

ll^ll

8. Front Him emerge the seven sense-organs,
the seven flames, the seven kinds of fuel, the
seven oblations, and these seven seats where
move the sense-organs that sleep in the cavity,
having been deposited (by God) in groups of
seven.

Moreover, lasnmi , from that very Purusa; prab/ia -
vanti , originate; sapta prana lj , the seven sense-organs,
that are in the head ; 1 and (so do) their sapta arcisah ,
seven flames — the illumination of their objects; simi-

1 Tvvo eyes, two ears, two nostrils, and tongue.

fl.i.9] MUNDAKA UPANISAI) J 25

larly the sapta saniidhah , seven kinds of fuel - seven
sense-objects, for the sense-organs are kindled by
their objects; sapta homily seven oblations -the per-
ception of those sense-objects, for another Vedic text
says, “That which is his sense-perception is what he
offers as an oblation'’ (Mn. LXXX. 1). Besides, ime
sapta lokCiJj , these seven seats of the senses; ye?u, in
which caranti. move about; proudly the sense-organs.
The expression, “where move the sense-organs (pnlnalj)''
is an attribute of the pranas , so as to exclude Prana
and Apfina (the functions of exhaling and inhaling).
(They are) guhdsaydh ; derived from the word guild
(cavity) and the root si (to sleep), guild say dh , means
the sleepers in (the cavity of) the body or the heart,
during sleep. Nihildh , (having been) deposited — by
the Ordainer; sapta sapta , in groups of seven, in each
living being. The purport of the topic is that from the
supreme, omniscient Purusa Himself emerge all that
are the k annas or the fruits of karmas of those men
of knowledge who sacrifice to the Self, 1 as well as all
that are the karmas and the auxiliaries and results of
karmas of the ignorant people.

*PT3T 3sf-

o

WPTCPPT ll^ll

c\

1 Those who perform sacrifices as a worship of the supreme
Lord with this idea: “All this, as well as myself, is but the supreme
Self.” — A.G.

126

EIGHT UPANISADS

[II. i. 9

9. From Him emerge all the oceans and all
the mountains. From Him flow out the rivers
of various forms. And from Him issue all the
corns, as well as the juice, by virtue of which
does the internal self exist in the midst of the
elements.

Atah y from this, Purina, issue; sarve, all; samu-
drah , the oceans, of Salt etc.; ca girayah , and the moun-
tains — Himalayas etc.; all these emerge from this
Purusa Himself. Asmdt , from this Purusa; sy andante,
flow out; sindhavah , the rivers- --Ganga etc.; sarva-
ruptth , of various forms. Ca atalj , and from Him;
sarvali o*adhayah , all corns — rice, barley, etc.: ca rasalj ,
and the juice — that is of six kinds; 1 vena, by virtue
of which; hi, verily; tixthate (rather tixlhati) exists;
bhutaih , surrounded by the elements, that' are gross
and five in number; e$ah antardtnw , this internal self,
the subtle body, so called because of its existence in
between the (gross) body and the Self.

Thus from Purusa emerged all this. Therefore "all
that is a modification is supported by speech and exists
only in name” (Ch. Vf. i. 5-6), and it is false ; but
that which is Purusa is true. Hence:

cT'fr 9r^r i

star ii^°ii

^fcT 5m: ll

o o

1 Has six kinds of taste — sweet, sour, bitter, pungent, astrin-
gent, saline.

II. i. 10] MUNDAKA UPANISAD 127

10. Purusa alone is all this~( comprising, the
karma and knowledge. He who knows this
supremely immortal Brahman, as existing in
the heart, destroys here the knot of ignorance,
O good-looking one !

Purusah eva, Purusa alone, is; risram itlam , all this.
There is no such thing as the universe apart from
Purusa. Therefore the very thing that was asked in
the question, "O adorable sir, (which is that thing)
which having been known, all this becomes known?"
(Mu. 1. i. 3), has been slated here. For on knowing
this Purusa, the supreme Self, the source of every-
thing, there arises the realisation: “Purusa alone is

all this — there is nothing besides." It is being explain-
ed as to what this “all" means; Karma, such as Agni-
hotra; tapas, knowledge and the separate fruit accru-
ing from it: all these constitute this “all". And all
that is but the product of Brahman. Therefore, yah ,
he who; veda , knows, the brahma paramrtam y Brah-
man the supremely immortal — knows, (Brahman) thus
—“I indeed am all this", (knows) as nihitam guhdylm ,
existing in the heart of every being; salt, he; by virtue
of such realisation; vikirati , throws away, destroys;
avidydgranthim , the knot of ignorance, the tendencies
and impressions created by ignorance that are hard to
untie like knots; iha , here, even while living, and not
after death; somya , O good-looking (amiable) one!

SECOND MUNDAKA

CANTO II

It is being slated how the Immutable can be known,
though Tt is formless:

'TT

fw^raifr^ ii ? ii

1 . ( It is) self-effulgent, well settled, and well

known as moving in the heart, and (It is) the
great goal. On It are fixed all these-that move,
breathe, and wink or do not wink. Know this
One that comprises the gross and the subtle,
to be beyond the ordinary knowledge of crea-
tures, and (It is) the eligible and the highest
of all.

Avih, self-effulgent, (and) sannihham , well seated;
appearing as though perceiving words etc. through
the limiting adjuncts, viz the organs of speed) etc., in
accordance with another Vedic text, “It shines, It
blazes up”, It is cognised in the hearts of all beings as
revealing Itself through such functions of the condi-
tioning factors as seeing, hearing, thinking, knowing.
That Brahman that is avih, effulgent and sannihitam ,
well seated, in the heart; is guhdcaram nfima , well

II. ii. 2]

MUNDAKA UPANISAD

129

known as moving in the cavity of the heart, through
such modes as seeing and hearing. (It is) mahat, great,
because It is the greatest of all; (It is) padam , the goaf
since It is the resort of all beings, the word being de-
rived from the root pad in the sense of that which
is reached by all. Now is being shown how It is the
great goal. Since atra s on this Brahman; samarpi-
tam , is fixed — like the spokes to the nave of a chariot
wheel; ejat. the moving, birds etc.; pranat , all that
breathes — men and others who inhale and exhale; yat
nimmtl , all that has such activities as winking; ca,
and— which word suggests all that does not wink;

- c/at , all this, is fixed on this very Brahman. Etat ,
this One, on which all things rest ; j final ha, you know,
O disciples! That which comprises the sal and the asat
is what has become your Self; for the sat , formed,
gross, and the asat , formless, subtle, do not exist apart
from It. (Know) that very Entity alone that is surely
the varenyam , eligible, covetable to all — because of
its cternality; (and that is) pa raw, distinct; vijndndt ,
from the knowledge; prajdndm , of beings — this is how
vijndndt is connected with the remote prajdndm ; that
is to say. It is beyond the range of ordinary know-
ledge. (Know) yat varistham , that which is the high-
est; for that Brahman alone is the highest of all high
things, by virtue of Its freedom from all defects.

m&t brfe irii

130

EIGHT UPANISADS

III. ii. 2

2. That which is bright and is subtler than
t he subtle, and that on which are fixed all the
worlds as well as the dwellers of the worlds, is
this immutable Brahman; It is this vital force;
It, again, is speech and mind. This Entity, that
is such, is true, It is immortal. It is to be
penetrated. 0 good-looking one, shoot at it.

Moreover, vat, that which is; arcimat , bright.
Brahman is bright, because by Its light the sun etc.
shine. Furthermore, yat, that which; is anu, subtle;
anubhyah , as compared with the minute things, e.g.
the grain called sydmaka. From the use of the word
ca (and), it is implied that it is much bigger than the
big earth etc. Yasrnin , on which; nihitah, are fixed;

lohih , worlds — earth etc.; ca lokinah , and the dwellers
of the worlds -men and others; for all are known as
dependent on Consciousness. Tat etat akxaram brahma ,
It is this immutable Brahman, that is the support
of all: that is salt prdnah , the familiar vital force; tat
u , that, again, is the mn-manah , speech and mi rid —
as well as all the senses (of perception) and organs
(of action). That Entity, again, is the inner Conscious-
ness, for the assemblage of life and senses is dependent
on Consciousness, as is shown in another Vedic text:
“The Vital Force of the vital force” (Br. IV. iv. 18;
Ke. I. 2). Tat etat , that Entity, the Immutable, that
is thus the inner Consciousness within life etc.; is
sat yam , true; and therefore tat amrtam , It is immor-
tal, indestructible. Tat veddhavyam , that is to be
penetrated, to be shot at, by the mind; the idea is
that the mind is to be concentrated on It. Since this

II ii. 3]

MUNDAKA UPANISAD

131

is so, therefore somya, 0 good-looking one; viddhi ,
shoot — fix your mind on the Immutable.

It is being shown how It is to be shot at:

*irt irwfafcRT ?T^nfrrT i

STFT^ %^TT

VW ^TSR fefe II 311
3. Taking hold of the bow, that is the great
weapon familiar in the Upanisads, one should
lix on it an arrow, sharpened with meditation.
Drawing the string with a mind absorbed in
its thought, hit, O good-looking one, that
very target that is the Immutable.

Grhltvd , taking up; the dhanuh , bow; consisting in the
malms tram aupanisadam, the great weapon that occurs,
i.e. is well known in the Upanisads; on that bow san-
dhaylta , one should fix; a saram, arrow. What kind of
arrow? That is being stated: Updsdnisitam , sharpened,
that is to say purified by constant meditation. And after
fixing the arrow, and dyamya, having drawn the string,
that is to say, having withdrawn the inner organ to-
gether with the senses from the objects, and concentrating
them on the target alone; for the literal meaning of
drawing the string with the hand is not admissible here;
cetasd tadbhdvagatena , with the mind absorbed in the
hhdva or b Havana, thought of that Brahman; viddhi , hit;
somya , O good looking one ; tat era laksyam aksaram , that
very target that is the Immutable, described earlier.

132

EIGHT UPANI^ADS

[II. ii. 4

The bow etc. that have been mentioned are being
specified ;

« o

3TSRW?T ST^RFiTJft IIYII

■s

4. Om is the bow; the soul is the arrow; and
Brahman is called its target . It is to be hit by
an unerring man. One should become one
with It just like an arrow.

Prana rah , the syllable Om; is dhanuh , bow. Just
as the bow is the cause of the arrow's hitting the tar-
get, so Om is the bow that brings about the soul's
entry into the Immutable: For the soul when puri-

fied by the repetition of Om , gets fixed in Brahman
with the help of Om without any hindrance, just as
an arrow shot from a bow gets transfixed in the target.
Therefore Om is a bow, being comparable to a bow.
At mil hi iarah , the soul is surely the arrow — the soul
that is but the supreme Self in Its conditioned state,
that has entered here into the body as the witness of
the modes of the intellect, like the sun etc. into water.
That soul, like an arrow, is shot at the Self Itself that
is the Immutable. Therefore brahma , Brahman, ucyate ,
is said to be, tallakxyanu the target of the soul. It is
called the target since, just as in the case of a mark,
It is aimed at with self-absorption by those who want
to concentrate their minds. That being so, the target
that is Brahman, veddhavvam , should be shot at;
apramattena , by one who is unerring, who is free
from the error of desiring to enjoy external objects,

If. ii. 5]

MUNOAKA UPAN1SAD

133

who is detached from everything, who has control
over his senses and has concentration of mind. After
that, after hitting the mark, tanmayah bhavet , one
should remain identified with Brahman, sararat , like
an arrow. The idea is this: Just as the success of the
arrow consists in its becoming one with the target,
similarly one should bring about the result, consisting
in becoming one with the Immutable, by eliminating
ideas of self-identification with the body etc.

As the Immutable is hard to grasp, It is being pre-
sented over and over again so as to make It easily
comprehensible:

zrforeft: 'Tiw

^FETT &J: 1 1^1 1

o. Know that Self alone that is one without
a second, on which are strung hcavei^ the
earth, and the inter-space, the mind and the
vital forces together with all the other organs;
and give up all other talks. This is the bridge
loading to immortality.

Yasmin , that, the immutable Purusa, on whom;
cl vault, heaven; prithiv 7, the earth; ca antariksanu and
intermediate space; otam, are strung; ca , as also;
manas , the mind; saha sarvaih prfinaih , together with
all the other organs; tam era. Him alone — the support
of all; the ekam , one without a second ; jdnatha (is the

134

HIGH! UPANISADS

[II. ii. 5

same as junitha ), (you) know, O disciples; and having
known, dtmanam , the Self, the inmost reality of your-
selves and all beings; vimuncatha (is the same as vimuv -
cata), discard; cm yah vdcah , other talks, that con-
stitute the lowei knowledge; and give up also all
karmas together with their fruits that are presented
by the lower knowledge; because e*ah , this, this know-
ledge of the Self; is the setuh, bridge, the means of
achievement; amrtasya , of immortality, of libera-
tion. It is comparable to a bridge, since it is a means
for getting across the great sea of the world. In sup-
port of this here is another Vedic text: ‘‘Knowing

Him alone, one goes beyond death; there is no other
path to proceed by’’ 1 (&v. 111. 8, VI. 15).

3RT ^ Jpr ?TT^:

*T cTjfcJT ^IPTT'T: I

T^FT ll^ll

6. Within that (heart) in which are fixed the
nerves like the spokes on the hub of a chariot
wheel, moves this aforesaid Self by becoming
multiformed. Meditate on the Self thus with
the help of Om. May you be free from hind-
rances in going to the other shore beyond
darkness.

Moreover, vatra , where, in the heart in which;
arah ira, like the spokes; rathandbhau, fixed on the
’Or — "there is no other path for reaching (the goal)".

il. ii. 6] MUNDAKA UPANISAD 135

hub of a chariot wheel; samhatdh , are pinned; ml <1 yah ,
the nerves, that spread over the whole body; in that
heart, sab esah , that aforesaid One, the Self under
discussion that is the witness of all the ideas occur-
ring to the intellect; ant ah carafe, moves, exists, with-
in, carafe being the same as carati. (It exists) as though
seeing, hearing, thinking, and knowing, and as though
balwdlid jay a mb nah , becoming multiformed, in ac-
cordance with the mental states of anger, joy, etc., on
account of Its conformity with the limiting adjunct,
mind. Common people, accordingly say, "He has
become joyous”, "He has become angry". Exam ,

thus, resorting to the imagination stated above; you
dhybyafha , think; of that btmbnam , Self; am iti , with
the help of Om. This is said, and has to be said, to the
disciples by a teacher possessed of this knowledge.
And the disciples have stepped on to the path of liber-
ation after discarding all k annas, for they hanker
after the knowledge of Brahman. The teacher utters
his benediction so that they may realise Brahman
without any obstacle: Sxasti (astu), let there be no

hindrance; vah , for you; pa ray a, 1 for (reaching) the
other shore; parastbt , beyond. Beyond what? Tama -
sab, of the darkness, of ignorance; that is to say, for
the realisation of the true nature of the Self as Brahman
that is free from ignorance.

It is being shown as to where He exists who forms
the subject-matter of the superior knowledge,who is
beyond darkness, and who has to be reached after
crossing the ocean of the world:

Another reading is “ paraya , for crossing over (to the shore)".

136

KIGHT UPAN1SADS

[II. ii. 7

TTf^JTT I

^ stht^T^T MfriferT: II
TT?ft^3T: TT^5TTR%1

srfrfastfts# tfforarzr i
crferr^r 'rft'mfcr «far
arPF^Pn^ zrfemfa H O 1 1

7. That Self wliich is omniscient in general
and all-knowing in detail and who has such
glory in this world — that Self, which is of this
kind— is seated in the space within the lumi-
nous city of Brahman.

It is conditioned by the mind, It is the carrier
of the vital forces and the body, It is seated in
food by placing the intellect (in the cavity of
the heart). The discriminating people realise,
through their knowledge, the Self as existing
in Its fullness on all sides — the Self that shines
surpassingly as blissfulness and immortality.

The portion yah sarvqjhah sarvavit was explained
earlier (l.i.9). He being distinguished again: Vasya

esalj mahinul bhuvi. He who has this well-known
splendour in the world. What is that splendour? He
under whose sway these heaven and earth are held in
position; under whose rule the sun and moon rotate
interminably like fire-brands; under whose command
the rivers and seas do not overflow their boundaries;
similarly under whose authority are directed the moving

II. ii. 7]

MUMDAKA UPANISAD

137

and the unmoving; in the same way, whose command
the seasons, half years, and years do not transgress; and
so also under whose rule the agents, karmas , and fruits
do not violate their appointed hours; yasya, He whose;
mahimd , glory; is e*ah, such; hhuvi, in the world; esah,
that One; — the sarvaptah , omniscient (in general); the
effulgent One of such glory; —is pratitfhitah , seated; in
the divve, luminous— illuminated by all the states of the
intellect; bralmiapure , in the city of Brahma — this being
the place where Brahman is ever manifest in Its nature
of Consciousness; so “the city of Brahman" means the
lotus of the heart. Vyomni , in the space, that is within
that heart; Brahman is perceived as though seated there
in that space within the lotus of the heart; for any
going, coming, or staying, in any other sense, is im-
possible for One who is all-pervasive like space.

Sah, He, the Self, as seated there, is revealed vari-
ously through the mental states: and hence He is
manomayah , associated with the mind, being condi-
tioned by it; prana-sarl ra-netd, the carrier of the vital
forces and the body, in the matter of transferring
them from the gross body to the other (gross or liner 1 )
body; praiixthitah anne , existing in the food, that
takes the shape of a body that is a modification of
the food eaten and is subject to growth and decay
day by day; sannidhdya , by depositing; the hr da yam,
intellect; in the cavity of the lotus (of the heart). The
presence of the Self in the heart is what is meant by
Its being seated in food (i.e. in the body), for the
Self is not really seated in food. Vijndnena , through
special knowledge, emerging from the instruction of

According to one reading, the liner body is meant.

138

EIGHT UPANISADS

[II. ii. 7

scriptures and the teacher, and arising from the con-
trol of the inner and outer organs, renunciation of
everything, and detachment; dhirah , the discrimi-
nating people; paripasvanti , realise as existing in Its
fullness everywhere; tat , that, that reality of the Self;
yat, which; vibhdti , shines surpassingly, for ever in one's
own Self; as Cuiandarupam, blissfulness; as amrtam ,
immortality, freed from all evil, miseries, and troubles.

The result of this knowledge of this supreme Self
is being stated:

*s C

8. When that Self, which is both high and
low, is realised, the knot of the heart gets
untied, all doubts become solved, and all one’s
actions become dissipated.

(When that which is both high and low is realis-
ed, then) bhidyate , is untied, is destroyed; hrdaya-
g ran thili, the knot of the heart — the host of tendencies
and impressions of ignorance, in the form of desires
that hang on to the intellect, as is declared in another
Vedic text: “the desires that subsist in one's heart"

(Ka. II. iii. 14; Br. IV. iv. 7). They are based on one’s
heart and not on the Self. SarvasamSayah , all doubts,
with regard to all objects of cognition, that persist
in ordinary men continuously till death, like the cur-
rent of the Ganga; chidyante , are dispelled. Ca, and;
mya 9 one’s* of the man whose doubts have been solved,
whose ignorance has been removed ; kmyante, get

II. ii. 9]

MUNDAKA UPANISAD

139

dissipated; karmdni , the actions, that preceded the
rise of illumination but had not yielded results in
earlier lives, as also those actions that accompany
the rise of illumination, but not so the actions that
produced the present life, since they have already
begun to bear their fruits. All this happens tasmin
drste pardvare, when that One, the omniscient and
transcendent — who is both para , high, as the cause,
and avara , low, as the effect — is seen directly as “I
am this'’. The idea is that one becomes free on the
eradication of the causes of the worldly state.

The following three verses sum up briefly all that
has been stated earlier:

smfaqt ii^ii

9. In the supreme, bright sheath is Brahman,
free from taints and without parts. It is pure,
and is the Light of lights. It is that which
the knowers of the Self realise.

Pare hiranmaye hose , in the supreme, bright sheath;
it is called a sheath because of its being the place for
the realisation of the nature of the Self* just as a scab-
bard is in the case of a sword; it is para, supreme,
being the inmost of all; and hiranmaya , shining, be-
ing illumined with the intellectual perceptions. There
exists brahma , Brahman, so called because of being the
greatest as well as the Self of all; (Brahman that is)
virajam , free from taints, from all taints of rajas, de-
fects, such as ignorance; (that is) ni?kalam 9 without

140

EIGHT UPANISADS

[II. ii. 9

any connection with parts, that is to say, partless.
Since It is taintless and partless, therefore tat, It; is
xubhrctm , pure; tat , that; is jyotih , the illuminator;
jyotimm, of all lights, of even fire etc. that are in-
herently bright. The purport is this: The brightness

of even fire etc. is caused by the internal light of their
Self that is identical with Brahman. That light of
the Self is the highest light that is not ignited by any-
thing else. It is tat , that; yat , which; they vidub, know,
who are a tmavidah, knowers of the Self — the discrim-
inating people who know their own Self as the wit-
ness of all intellectual modifications w ith regard to such
objects as sound etc. People, engaged in the pur-
suit of the experiences of the Self, tat vidub , know It.
Since It is the highest light, therefore they alone know
It, and not the others who are steeped in the pursuit
of external experiences.

It is being shown how It is the Light of lights:

fasim vrrfar ftrtsHrfcr: i

o

cTCT *TTST fe-JTTfcr II ? oil

10. Then 1 the sun does not shine, nor the
moon or the stars; nor do these flashes of
lightning shine there. How can this fire do so?
Everything shines according as He does so;
by His light all this shines diversely.

Tatra, there, in Brahman that is the Self of the sun

n. a. to]

MUNDAKA UPANISAD

141

itself; suryah , the sun, that illuminates everything;
na bhdti , does not shine. The purport is that the sun
does not illuminate that Brahman, for it is by the light
of Brahman that the sun lights up all that is not the
Self. Not that the sun is intrinsically possessed of
the power of illuminating. Similarly, na candrafdra-
kam , neither the moon nor the stars; na imdh ridyutah ,
nor these lightning flashes; bhrinti , shine; hut ah a yam
agnih , how can this fire, that is known to us? To cut
short, this universe anubhati , shines in accordance
him era bhantanu as He. the supreme Lord, shines;
because of the fact that He is naturally effulgent Just
as water, firebrand, etc., burn according as the fire
docs so, owing to their contact with lire, but not by
themselves, similarly, only tasya bJiasri , by His light,
sarvam idant, all this — the universe constituted by
the sun etc.. shines diversely. Since, in this

way, it is that very Brahman that illuminates and
shines through the different manifested lights, there-
fore it is inferred that Brahman has light by I is
own right; for anything that is not possessed of natural
luminosity cannot enkindle others, for pots etc. are
not seen to illuminate others whereas luminous things,
like the sun etc., are seen to do so.

It has been established elaborately with the help
of reasoning that Brahman, which is the Light of
lights, is alone true, and that everything else is Its
modification — a modification that exists only in name,
having speech alone as its support. That fact is being
restated at the end by this mantra which is a sort of
concluding reaffirmation of the foregoing:

142

EIGHT UFAN1SADS

[II. ii. 11

3f«r^^ ^ STCTct W^i f^rfa* ^3IT 1 1 H 1 1
*T*?#Tfa-crfe fefcnT^ ffflfa: ^¥: ||

-o ^

1L All this that is in front is hut Brahman,
the immortal. Brahman is on the right, as
well as on the left; above and below, too, is
extended Brahman alone. This world is noth-
ing but Brahman, the highest.

Idam brahma era, this is but Brahman, as defined
earlier; that is purastat , in front; that which appears
(as an object) in front of people, whose vision is affect-
ed by ignorance, is Brahman alone. Similarly, brahma
paxc/it , Brahman is at the back; so also dakdnatah ,
on the right; ca utt arena , and on the left; similar-
ly adhah , below; ca urdhvam , and above, all that is
prasrtam , extended everywhere, in the shape of pro-
ducts, appears as different from Brahman, and is pos-
sessed of name and form. To be brief, idam , this;
vi&vam, universe; is varidham , the most high; brahma
era , Brahman alone. All ideas of non- Brahman are
but ignorance like the idea of the snake superimposed
on a rope. 1 Brahman alone is the supreme truth. This
is the declaration of the Vedas.

^he identity of Brahman and the universe, implied by the
sentence, is by way of elimination of the latter. We say, ‘‘That
(supposed) ghost is but a stump”, meaning thereby that the
stump alone exists, the idea of ghost being false. So when we
say, “The world is but Brahman”, we mean that Brahman alone
exists, and nothing else.

THIRD MUNDAKA

CANTO I

Thai higher knowledge has been presented, by
which is attained that immutable Truth, called Purusa,
from whose realisation follows the total eradication of
such causes of the worldly state as the knots of the
heart. And Yoga, as the means for this realisation,
has also been stated with the help of such imagery as
the taking up of a bow. Now have to be presented
truth and the rest that are helpful auxiliaries to that
Yoga; therefore the subsequent text is begun. And
though Reality was determined earlier. It, too, is be-
ing primarily ascertained in a different way; for It
is very inscrutable. While on this subject, a mantra ,
which takes the place of a brief enunciation, is being
introduced as a help to the comprehension of the
supreme Reality:

ST grutf S^TRT
' c nrPT stst i

c

Brfvr-qTwrfcT \\\\\-

1. Two birds that are ever associated and
have similar names, cling to the same tree.
Of these, the one eats the fruit of divergent
tastes, and the other looks on without eating.

144

EIGHT UPANISADS

[HI. i. I

Dvd (or rather dvau, means) two; supanju (being the
same as suparnau , means) entities who are well related, 1
or they are so called because of their analogy with birds: 2
(which are) sayujd (that is to say, sayujau ), ever associated
together; sakhdyd (or rather saklulyau ), bear the same
names, and have the same cause of manifestation. Being
of such characteristics, these two parixasxajdte, hug (cling
to), like two birds; samdnam vrk?um, the same single
tree, for enjoying the fruits. It is the ‘‘same” in the sense
of the identity of the place of their perception ; and “tree”
means the body because of being demolished like the tree.
This is the banyan tree 3 that has its roots upward and
branches downward (G. XV. 1; Ka. II. iii. 1), that
sprouts up from its material cause, the Unmanifested
(Maya), called the field (G. XIII. 1-3), and that pro-
vides a support for all the results of karmas of all
beings. God and the soul as conditioned by the
subtle body which holds in itself the tendencies and
impressions created by ignorance, desire, and action,
- cling to it like two birds. Tayoh , of these two; who
hug this tree; anyah , the one (the individual soul),
the knower of the field who clings to the tree of the
subtle body that is its limiting adjunct; atti , eats,
enjoys, owing to non-discrimination; pippalam , the
fruit, consisting of happiness and misery brought
about by action; which is svadu, full of tastes, consist -

*The individual soul, with its liiniled knowledge, is under the
control of God who is omniscient. Through this commendable
dependence the former is related with the latter.

-Since clinging to the tree etc. arc found in both the cases.

8 A&vattha , means a banyan; but derivatively it means transi-
tory— whose existence tomorrow' isvah) is unpredictable.

111 . i. 2 ] MUNDAKA UPANISAD 145

ing in the experience of multifarious mental reactions.
Anaman, without tasting; an yah , the other, God, who
is by nature eternal, pure, wise, and free, who is omni-
scient and has the totality of Maya as His limiting
adjunct- -that God does not taste: for merely by His
presence as the eternal witness. He is the director
of both the enjoycr and the enjoyed. He is the other
one who merely ahhiolkaslti. looks on, without en-
joying; for His directorship consists in mere observa-
tion. as in the case of a king.

jfteprr sffafa jtujtr: i

^ z jri q-^RRifcfT-
3 RPT IRII

2 . On the same tree, the individual soul
remains drowned (i.e. stuck); as it were; and
so it moans, being worried by its impotence.
When it sees thus the other, the adored Lord,
and His glory, then it becomes liberated from
sorrow.

Facts being as they are, sannlne vrkse , in the same tree,
in the body mentioned earlier; (there moans) punts ah ,
the enjoying individual soul; being nimagnah , sunken.
Drowned in the water of the sea (of the world) like a
bottle gourd, under the heavy weight of ignorance, desire,
and attachment to the fruits of action, owing to complete
identification with the body, this very being has such ideas
as, “1 am the son of such a one and the grandson of that

146

EIGHT UPANISADS

[III. 1. 2

one; 1 am lean, I am stout; 1 have qualities, 1 am devoid
of qualities; 1 am happy, I am miserable”; and he thinks
that apart from that personality of his there is no other;
and so he takes birth and dies, and gets united with or
separated from friends and relatives. And therefore atiUa-
yd, through impotence, consisting in such moods of
despondency as, “I am good for nothing”, “My son is
lost, and my wife is dead; what avails my life?” -with
such moods he Aocati , grieves, is smitten; muhyamdna/j ,
being worried, by various kinds of troubles because of his
ignorance. That soul, while constantly undergoing the
degradation of being born among ghosts, beasts, men, and
others, is, in the course of multifarious births, perchance
shown the path of Yoga, as a result of his accumulation
of good deeds, by some very compassionate person; and
then becoming endowed with non-injury, truth, conti-
nence, renunciation of everything, control of internal
and external organs, and concentration of mind, yadd ,
when, while engaged in meditation; (it) paAyati , sees;
through diverse paths of Yoga and through k annas ,
juMam , the adored One; anyani , the One who is other
other than that conditioned by the limiting adjunct
of the tree of the world; (sees) team, the Lord -who
is supram undane, beyond hunger, thirst, sorrow,
delusion, and death, the Lord of the whole universe
— (sees thus): “I am this God who is the Self of all

and is the same in every being; and I am not the other
illusory Self delimited by conditions conjured up
by ignorance”; and when he sees asya mahimdnam ,
His glory, constituted by the universe; iti, in this way;
“This is my glory who am the supreme Lord” — when
he sees thus, tadd , then; he becomes vita&okah , lib-

111. i. 3]

MUNDAKA UPANISAD

147

erated from grief, becomes saved from all the sea of
sorrow, that is to say, he reaches the end of all desires.

Another verse also presents this very idea elab-
orately:

crtt ll^ll

o s

3. When the seer sees the Purusa — the
goldcn-huod, creator, lord, and the source of
t he inferior Brahman — then the illumined one
completely shakes off both virtue and vice,
becomes taintless, and attains absolute
equality.

Y add , when; the pan yah , seer — the word, derived
in the sense of one who sees, means the illumined
aspirant; pasyate (is the same as pasyati ), sees, in the
manner described earlier; rukmavarnam , the natural-
ly self-elfulgent One, or the (golden-hued) One whose
light is indestructible like that of gold; kartdram , the
creator; Is am, the lord, of the whole universe; purumm ,
Puruwa; brahmayonim , the Brahman that is the source, or
(the phrase means) the source of the inferior Brahman; —
when he sees thus, tadfi, then; that v id van, illumined one,
the seer; vid/mya, having completely shaken off, burnt
away, together with their roots, both punyapdpe , virtue
and vice — the two kinds of action that constitute bondage ;
and having become niranjanah, free from taint, free from

148

EIGHT UPAN ISADS

[III. i. 3

suffering; upaiti. achieves; paramam sdmyam , abso-
lute equality, consisting in non-duality. The equality
within the range of duality is indeed inferior to it.
As compared with this, he attains the highest equi-
poise that is the same as non-duality.

3mrt

?rrfwfr i
^Tc^frT. fw^T-
^fTC3: 1 1 Yll

4. This one is verily the Vital Force which
shines divergently through all beings. Know-
ing this, the illumined man has no (further)
occasion to go beyond anything in his talk. He
disports in the Self, delights in the Self, and is
engrossed in (spiritual) effort. This one is the
chief among the knowers of Brahman.

Furthermore, hi e*ah , verily this One, the One
under discussion; viz prana /j , the Vital Force of the
vital forces, who is the supreme Lord; xibhdii , shines
divergently; sarvabhutaih , through all beings, rang-
ing from Brahma to a clump of grass; the third (instru-
mental) case is used here to indicate the state of the
thing; and so the phrase means, '‘as existing among
all beings as the Self of all”. He who becomes vidvtitu
an illumined soul; vijdnan , after having known, this
all-pervasive One as his own Self, directly through
the experience, “I am this”; (he) na hhavate , does
not become (hhavate being the same as bhavati ), what

III. i. 4] MUNDAKA UPANISAD 149

one does by virtue of mere scriptural knowledge.
What does he not become? Ativddh a tall talker, is
one who is apt to go beyond all things in his talk.
But the one who has become enlightened by realis-
ing directly the Self that is the Vital Force of the vital
forces has no occasion to surpass others in his talk.
This is the purport. For when the realisation comes
that everything is the Seif and there is nothing be-
sides, then what will he excel in his speech? But the
man for whom there is the vision of something differ-
ent (from the Self) can talk by going beyond it. This
enlightened man, however, does not see anything,
docs not hear anything, does not cognise anything
apart from the Self; therefore he does not go beyond
anything in his talk. Moreover, (he becomes) dtma -
kndah , disporter in the Self alone, and in nothing else,
e.g. in sons, wife, and others. Similarly, (he is) dtniu-
ratih . he has his enjoyment, pleasure, in the Self alone.
The distinction between the two is that k field (disport) is
dependent on external accessories, whereas ratih (pleas ure)
is independent of auxiliaries, and consists in a mere
pleasurable feeling towards external objects. So also kriyd-
vdn % is one who is possessed of, i.e. devoted to, (spiritual)
practices like knowledge, meditation, detachment, and
so on. If there is (i.e. ifdtmarati and kriydvdn appear as)
a compound, then the meaning will be "whose activity
consists in his pleasure in the Self", in which case either
the implication of the bahuvrihi compound or the mean-
ing of the suffix man/p (i.e. van in kriydvdn ), (both indi-
cating possession), becomes redundant . 1

*Tlie hahuvrlhi form should be simply dtmaratiki iyt.h, which
conveys the same meaning, so that the suffix van becomes

150

EIGHT UPANfSADS

[1 II. i. 4

(From this single compound) some, however, aim at
deriving a meaning 1 conducive to the combination of
karma , like Agnihotra etc., with the knowledge of
Brahman. But this runs counter to the statement
of the primary idea in 'V.s ah brahmaxidnm xaristhah ,
this one is the highest of those who know Brahman”.
For none who is steeped in external actions can dis-
port in the Self and delight in the Self, inasmuch as
one can disport in the Self only on ceasing from ex-
ternal activity, external activity, and disport in the
Self being opposed to each other. For light and dark-
ness cannot possibly exist simultaneously at the same
place. Therefore the assertion that by this (compound)
is established the combination of knowledge and karma
is a vain rigmarole. And this is borne out by the Vedic
texts: “Give up all other talks” (Mu. II. ii. 5), “Through
the Yoga of renunciation” (Mu. III. ii. 6), and so
on. Therefore he alone is here the “man of action”
( kriyfixan ) who is engaged in the practice of know-
ledge, meditation, and so on, and who is a monk who
does not transgress the limits of moral propriety.
He who conforms to this description, who has no-
thing to transcend in his talk, who disports in his Self
and delights in his Self, who is given to spiritual prac-
tices, and who is fixed in Brahman, is brahmavidftm
varisthah , the chief among all the knowers of Brah-
man.

Now are being enjoined for the monk such disci-
plines as truth and the rest that are predominatingly

useless. Or if the suffix is retained, the bahuxnhi loses its import.
*Viz “disporting in the Self and performing karma”.

III. i. 5]

MUNDAKA UPANISAD

151

characterised by detachment and that arc helpful to
the fullest knowledge.

WWRcfTOT W 3TT^TT

3FcT5Rft ^ftfcTW % 5[15ft
JT sfarSTOT: 1 1 <01

5. The bright and pure Self within the body,
that the monks with (habitual effort and)
attenuated blemishes see, is attainable through
truth, concentration, complete knowledge,
and continence, practised constantly.

(The Self is) labhyah , attainable; satvena , through
truth, through the rejection of untruth; moreover,
lapasft hi , verily through the concentration, of the
mind and senses, which meaning (of tapas) follows
from the Smrti, "The highest tapas (lit. austerity)
consists in the concentration of the mind and senses”
(Mbh. Sa. 250. 4). That kind of tapas is indeed the
greatest favourable discipline because of its natural
tendency towards a vision of the Self, but not so the
other kind of tapas (austerity) e.g. mndrdyana and
the rest. The expression, ^esah at mu labhyah — this
Self is attainable”, is understood everywhere. (This
self is attainable) samyag-jnunena , by complete know-
ledge, by the vision of the Self in Its reality; 1 brahma -

*By samyak jndna , here, is to be understood such immature
but adequate knowledge of the meaning of the text that matures
into the knowledge of the thing itself. The mature knowledge,
productive of direct perception, does not depend on other factors

152

EIGHT UPANISADS

[III. i. 5

car yen a , (by continence), through avoidance of sexual
relationship. By following the analogy of the lamp
placed in the middle (which lights up everything on
all sides), the word, "nit yam — (practised for) ever/’
should be supplied everywhere thus: by truth prac-
tised for ever: by concentration (practised for) ever;

by complete knowledge (practised for) ever. And

it will be said later on, “those in whom there is no
crookedness, no falsehood, and no dissimulation'’
(Pr. I. 16). Which is this Self that is to be attained
through these disciplines? The answer is being given.
(That Self is) antahsarTre , inside the body, in the space
within the lotus of the heart; (which Self is) jvotir-
mayah , golden-hued (III. i. 3); and Mtbhrah , holy;
yam, which, which Self ; yatavah , the monks who
habitually strive for It; k-slnadoyVy whose mental
defects —anger etc.— have become attenuated; pa*~
yanti , see, realise. That Self is attained by the monks
through the disciplines of truth etc. constantly practis-
ed, but not through inconstant truth etc. This is eulo-
gistic for commending the disciplines of truth and the
rest.

q-^-TT faWt I

m T^T fasrRTR 1 1^1 1

for bringing about its results, viz the cessation of ignorance.
So it is immature knowledge that alone can be combined with
such disciplines as truth etc. for the acquisition of mature know-
ledge.

HI. i. 6] MUNDAKA UPANISAD 153

6. Truth alone wins, and not untruth. By
truth is maintained for ever the path called
Devayana, by which the desireless seers ascend
to where exists the supreme treasure attainable
through truth.

Sal yam era , truth indeed, the truthful man; jayated
wins; na anrtam , not untruthfulness, not the untruth-
ful man; for truth or untruth, by itself, without being
practised by men, can have neither victory nor defeat.
It is a familiar fact in the world that an untruthful
man is defeated by a truthful one. but not contrari-
wise. Therefore truth is proved to be a powerful
auxiliary. Besides, from scripture it is known that
truth is a superior discipline. How? Satyena , by truth,
through the prescription of speaking of things as they
are; the pant hah , path; called devaydnafj , Devayana,
the Path of gods; is vitatah , spread, maintained for
ever; vena, by which (path); dkramanti , ascend; the
rsayah , seers, who are free from deceit, diplomacy,
want of charity, pride, and falsehood; who are dpta-
kdmdij, free from desires for everything. (They as-
cend there) vatra , where; exists tat , that; paramam ,
best; nidhdnam , treasure, that is deposited as a human
goal; satyasya, as related — by way of being its result
-with truth, which is the highest discipline. The
path, too, by which they ascend there, is laid with
truth — this is how this portion is to be construed with
the earlier.

It is being said what that thing is and what Its at-
tributes are;

Another reading is jayati.

154

EIGHT UPANJSADS

[III. i. 7

ffsxr cff^qTTf^^T^q-

cR^RcT? fspFTrfa I
^R*^t cTfe|TfRT% ^

q^q-fc^H fq-f^T ir^RTTR ll'^ll
7. It is great and self- effulgent; and Its form
is unthinkable. It is subtler than the subtle.
It shines diversely. It is further aw ay than the
far-off, and It is near at hand in this body.
Among sentient beings It is (perceived as) seat-
ed in this very body, in the cavity of the heart.

Tat, that the Brahman under consideration, which
is attainable through the disciplines of truth and the
rest; is hr hat , great, because of Its all-pervasiveness;
divyatn , self-effulgent, super-sensuous; and (It is)
therefore acintya-rupam , such as Its features cannot
be thought of; It is sukxmataram , subtler than the
subtle things like space, for Its subtleness is unsurpas-
sing, It being the cause of all; It vihhdti . shines various-
ly as sun, moon, and the rest. Besides, tat, that, that
Brahman ; exists sudfire , still further away ; durdt , than the
far-off place; for it is extremely unattainable to the
ignorant; ca, and; (It is) ilia, here, in the body; untike ,
near, close at hand, to the enlightened, because It is the
Self and It permeates all; for the Veda declares that it is
inside even space. As engaged in such activities as seeing
etc.. It is perceived by the Yogis as nihitam , seated; ilia,
in this body ; pasyatsu, amongst those who have eyes, i.e.
among sentient beings. Where is It perceived? Guhaydm ,
in the cavity (of the heart), called the intellect; for by the

111. i. 8]

MUNDAKA UPAN1SAD

155

enlightened It is perceived as hidden there; and yet,
though existing there. It is not perceived by the ignorant
because of Its being covered by ignorance.

A unique means for Its realisation is being stated again:

Tlf'T 3RT

3T I

RR5 cf RRTTR: I \ 6 \ I

8. It is not comprehended through the eye, nor
through speech, nor through the other senses;
nor is It attained through austerity or karma .
Since one becomes purified in mind through the
favourableness of the intellect, therefore can
one see that indivisible Self through meditation-
As nagrhyate , (It is) not comprehended, cakxma , by the
eye, by anybody, because of Its formlessness; na api , nor
even is It encompassed vuca, by speech, because of Its
unutterabiiity ; na anyaih dcvaifj , nor by the other senses;
na tapasti , nor by austerity, is It grasped, though tapas is
the means for the achievement of everything; similarly
na , nor, is It attained; karmand by Vedic karma , to wit,
Agnihotra etc., which are celebrated for their great effica-
cy. What then is the means for Its attainment? That is
being said : J h anaprasd den a , through the favourableness of
knowledge (i.e. the intellect). 1 Though the intellect in all

'The word jndna , here is derived in the sense of that by which
•one knows. It means the intellect, the instrument of know-
ledge — A.G.

156

EIGHT UPANISADS

[III. i. 8

beings is intrinsically able to make the Self known, still,
being polluted by such blemishes as attachment to exter-
nal objects etc., it becomes agitated and impure, and does
not, like a stained mirror or ruffled water, make the
reality of the Self known, though It is ever at hand.
The favourableness of the intellect comes about when
it continues to be transparent and tranquil on having
been made clean like a mirror, water, etc., by the removal
of the pollution caused by the dirt of attachment, spring-
ing from the contact of the senses and sense-objects.
Since vixuddhasattvalj , one who has become pure in
mind, through that favourableness of the intellect,
becomes fit for seeing Brahman; tatah tu , therefore;
paxyate (is the same as pasvati ), one sees, realises, turn,
that Self; (that is) ni«kulam % indivisible, devoid of all
differentiation of limbs; dhynyamlnah while (one is)
engaged in meditation, when (It is) thought of by one
with a concentrated mind, after having such spiritual
disciplines as truth etc. and having the senses withdrawn
(from objects). 1

rrqfaTOJTT

srfWsnw: i

ststht

fawfo tfTc*TT 1 1 XII

o

9. Within (the heart in) the botly, where
the; vital force has entered in five forms, is

'Through meditation is attained the favourableness of the
intellect, which leads to the seeing of the Self. It is the Upa-
nisadic knowledge, freed from doubt etc., that leads to the realisa-
tion of truth; mere meditation has no such ability.- A.G.

IN. i. 9] MUNDAKA UPAN SAD 157

this subtle Self to be realised through that
intelligence by which is pervaded the entire
mind as well as the motor and sensory organs
of all creatures. And It is to be known in the
mind, which having become purified, this
Self reveals Itself distinctly.

The Self which one sees thus; esa/j, this; aaah, subtle;
(lima. Self; veditavralj , is to he known through the pure
cefasd , intelligence, only. Where is It to be realised?
Yasmin , where, in the body in which; pratuth , the vital
force; saimivcm , has entered well; pancailha , in five
different forms, viz Prana, Apdna, etc. ; in that very body,
i.e. in the heart. It is to be known through intelligence.
This is the idea. Through what kind of intelligence is it
to be known? That is being said: Through that intelli-
gence by which sarvam cittam, the whole mind, internal
organ; prajdndm , of creatures; pnhjaih saha , together
with their motor and sensory organs; is otam, pervaded,
as milk is with butter or wood with fire; for the entire
internal organ of every creature in this world is famili-
arly known to be possessed of sentience. Moreover,
It is to be known in that internal organ, yasmin vi&uddhe ,
w'hich having become pure, freed from the dirt of grief
etc.; e*ah dtmd , the foregoing Self; r ibhavati, reveals
Itself distinctly, in Its own reality.

For one, who attains as his own Self that which
is the Self of all and is possessed of the above charac-
teristics, is being stated the result, consisting in the at-
tainment of all, which follows from the very fact of his
becoming one with all:

158

EIGHT UPANISA.DS

[III. i. 10

*T Jr wfar tffaHTfa

fircreST^T: ^PT3% trt^ ^T^TT’T 1

o ^

cT cT 5*>p 5T9% cri^ ^T*TT-

^T^T^TrW II ^ oil

ffcT iT’J^t'TfJTqf^ q^3W% ST^HT: 1 1

10. The man of pure mind wins that world
which he mentally wishes for and those enjoy-
able things which he covets. Therefore one,
desirous of prosperity, should adore the
knower of the Self.

Yam yam lokam , any world whichsoever, such as
the world of the Manes etc., that; visuddhasattvah ,
the man of pure mind, the man freed from the mental
afflictions ( klesa ),* the knower of the Self; samvi -
bhdt'y wishes for; manasn , with the mind, while think-
ing “Let this be mine or for somebody else”; ca ,
and; y (in kaml/u those enjoyable things that; kdma -
vote, (he) covets \ jay ate, he wins, gets; tam lam lokam
those very worlds; ca tan kfimdn , and those enjoyable
things that are wished for. Since the wishes of the enlight-
ened man are infallible, tasmdt , therefore; bhutikdmah ,
one who hankers after prosperity; arcayet , should
worship, through washing of feet, service, salutation,
etc.; dtmqjnam , the knower of the Self, purified in
mind by virtue of his knowledge of the Self. Therefore
such a knower is certainly adorable.

l Kle«a — ignorance, egotism, desire, aversion, and tenacity for
mundane existence ( Yoga-sutva , II. 3).

THIRD MUNDAKA

CANTO II

m far# ft%r tt1% st^pt i
ir fSm^TT-

^ 5T^cT^%^f?gr TTTT: 1 1 9 \ \

o *

L He knows this supreme abode, this
Brahman, in which is placed the universe and
which shines holy. Those wise ones indeed,
who having become desireless, worship this
(enlightened) person, transcend this human
seed.

Since salt, he; veda, knows; the paramam dhdma,
best abode, the resort of all desires; (that is) etat
brahma , this Brahman, as defined before; yatra , where
in which Brahman, as the abode; visvam militant ,
the whole universe is placed; and which bhdtt\ shines
in its own lustre; subhram , purely, (holy); (there-
fore) ye , those people akftmdh , who having become
free from desire, free from the passion for prosperity;
updsate , serve -with aspiration for liberation; even
that purusam , person, who is such a knovver of the
Self— just as they would worship the supreme Reality;
te , those; illnrdh , wise ones; ativartanti y transcend; etat
iukram , this human seed — that is well known as the
material source of the body; they never again approach
any womb (for rebirth), as declared in the Vedic text;

160

EIGHT UPANISADS

[III. ii. 1

tk He lias no liking for any abode any more." Therefore
one should adore him. This is the purport.

It is being shown that the eschewing of desires is the
chief discipline for an aspirant of liberation:

^ ^PTT: IRII

2. He who covet s the desirable things, while
brooding (on their virtues), is born amidst
those very surroundings along with the desires.
But for one who has got his wishes fulfilled
and whose Self is self-established, all the
longings vanish even here.

Yah, he who; kdmayatc , covets; blind n , desirable
things — seen or unseen; manyamdnah , while brood-
ing, on them, on their good qualities; sah, he; Jdyatt\
is born; kdmahhih , along with those desires, the long-
ing for objects that lead to involvement in virtues
and vices; taira Ultra , amidst those surroundings,
into which the desires tempt the man for the sake
of acquiring the objects. He is born amidst those very
objects, surrounded by those very desires. 77/, but;
for him who has got his wishes fulfilled on the realis >-
tion of the supreme Reality —paryaptakfimasya, for
the man of fully satisfied desires, for him who has
achieved all covetable things from everywhere . by
virtue of his craving for the Self; krtdtmanah , for the
self-poised Self, for the man whose Self, having been

111. ii. 3] MUNfDAKA UPANISAl) 161

weaned away from Its inferior aspect constituted by
ignorance, has become established in Its own superior
aspect through knowledge; sane kamdh , all longings,
that induce virtuous or vicious activity; pravillyantu
vanish, that is to say, get dissipated; iha era, even
here, even while the body lasts. The purport is that
desires do not crop up (in his mind) owing to the destruc-
tion of their causes.

Some may be led to think that if the attainment of
the Self be the highest of all achievements, then for
Its realisation one should practise extensively such
processes as the study of the Vedas. This notion be-
ing there, the text says:

^TqrrrcJTT vTWTT

^ -o

5R 1 1 ill

Co O *v

3. This Self is not attained through study,
nor through the intellect', nor through much
hearing. By the very fact that lie (i.e, the
aspirant) seeks for It, does It become attain-
able; of him this Self reveals Its own nature.

A yam n/md , this Self, that has been explained, and
whose attainment is the highest human goal; na labhyah ,
is not attained; pravacanena , through study, of Vedas
and scriptures extensively. Similarly, na medhayd ,
nor through intelligence, the power of retention of
the purport of texts; na bahund Arutena, nor through
many things heard, that is to say, through much

162

EIGHT UPANJSADS

[III. ii. 3

hearing (of scriptures). By what then can it be reached ?
That is being explained. Yam eva , that very entity,
the supreme Self, which; esah, this one, the man of
knowledge; vrnute , seeks to reach; term , by that fact
of hankering; 1 (exah, this, the supreme Self); labhyah ,
is attainable; but not through any other spiritual effort,
for It is by Its very nature ever attained. Now is be-
ing explained how this attainment of the Self by the
man of knowledge comes about. Tasya , of him; esah
at mo , this Self; r ivrnute, reveals; swim lanum , Its own
supreme stature. Its reality that was enveloped in ignor-
ance; the idea is that when knowledge dawns, the
Self becomes revealed just like pots etc. on the com-
ing of light. Hence the purport is that the means for
the attainment of the Self consists in praying for this
consummation to the exclusion of everything else.

These spiritual disciplines, too — viz strength, absence
of delusion, and knowledge — as associated with their
signs, that is to say, coupled with monasticism, are helpful
to the prayer for the attainment of the Self. For:

^ faft-

imi

4. This Self is not attained by one devoid
of strength, nor through delusion, nor through
knowledge unassociated with monasticism.
But the Self of that knower, who strives

'Consisting in pursuing the idea, “I am Brahman.”

II. ii. 5] MUNDAKA UPANISAD 163

tlirough these means, enters into the abode
that is Brahman.

Since this Self na labhyah , is not attainable; bala -
hlnena , by one devoid of strength, bereft of the vig-
our generated by constant adherence to the Self; na
ca pramdddt , nor again through the delusion, caused
by attachment to mundane things — son, cattle, etc.;
similarly nor even tapasali , from tapas ; alingdt , un-
associated with lifiga (i.e. the sign of a monk). 1 Tapas
here means knowledge, and linga means monasticism.
The purport is that It is not gained through know-
ledge unassociated with monasticism. 77/, but; yah
ridvftn , the man of knowledge, the discerning man,
the knower of the Self, who; yatate , strives, with dili-
gence; etaih upayaih , through such means — strength,
absence of delusion, monasticism, and knowledge;
tasya, of him., of that enlightened man; esah dtmd ,
this Self; v Mate, enters into; the hrahmadhama , abode
that is Brahman.

How one enters into Brahman is being stated:

?THcr^FT:

c c

^cTTPTT: Wr ? cTT: I

r[ srrt: srr'zr sfrcr

1 1 HI I

Sankara is very emphatic that external renunciation is neces-
sary (see introductions to this and Aitareya Upanisadsh But
Ananda Giri seems to differ. Says he, “Why should this be
so, since the Vedas mention the attainment of the Self by Indra,
Janaka, GargI, and others? That is a valid objection. Sannyasa
consists in renunciation of everything; and since they had no

164 EIGHT UPANISADS [III. ii. 5

5. Having attained this, the seers become
contented with their knowledge, established
in the Self, freed from attachment, and com-
posed. Having realised the all-pervasive One
everywhere, these discriminating people, ever
merged in contemplation, enter into the All.

Samprdpya , having attained, having fully realised;
cnanu this, the Self; the rxayah , seers; become jndna-
trptdlj , satisfied with that very knowledge, and not
with any external object that gratifies and leads to
physical nourishment; kridtmdnaJy established in
identity with the supreme Self; iv tardgdh , free from
such drawbacks as attachment; praAdntdh , composed,
with the senses withdrawn. Tc\ those people, who
become so; prripya, having realised; sarvagam , the
all-pervasive (Brahman), comparable to space; sarva-
taJj , everywhere —and not partially, as circumscrib-
ed by the limiting adjuncts. What follows then? Hav-
ing realised as their own Self that very Brahman that
is without a second; dhlrdh , the absolutely discriminat-
ing people; who are by nature yuktdtmdnah, ever
merged in deep contemplation; dvisanti, enter; sarvam
eva, into the All, even at the time of the falling of the
body. They give up the limitations of the adjuncts
created by ignorance, like space confined within a
pot on the breaking of the pot. Thus the knowers of
Brahman enter into the abode that is Brahman.

idea of possession, they had internal renunciation as a matter
of fact. The external sign is not the idea intended; for in the
Smrti we have, *An outer mark is no source of virtue.’ ”

III. ii. 6 ] MU ND A ft A UPANISAD 165

< I nffa ^fn iWT*TT :

?Twmr^[racW: ^St^TT: I

o

^ ^£F5T%<I qTRR>T*r

o

qTRrrT: q-f^trf% s# nsti

c o

6. Those to whom the entity presented by
the Vedantic knowledge has become fully
ascertained, and who endeavour assiduously
with the help of the Yoga of monastieism,
become pure in mind. At the supreme moment
of final departure all of them become identified
with the supremo Immortality in the worlds
that are Brahman, and they become freed on
(‘very side.

Moreover, ved'inta- vijndna-suniscitnrthdh , those to
whom the entity to be known, i.e. the supreme Self
presented by the Vedantic knowledge, has become
fully ascertained. Those very people are, again, vatu-
yab , assiduous. (They) Mutdhasattvah , have become
purified in mind; s annyd sa-yogat , by dint of the Yoga
of manasticism, through the Yoga consisting in the
giving up of all activities, which is the same as the
Yoga of remaining steadfast in Brahman alone. Te
sar re, all those people, parantakdle , at the time of
final death — the times of death of the worldly people
being but times of secondary departure; as compared
with these the time of the falling of the body of an
aspirant for salvation, at the end of his worldly state,
is the supreme moment of departure; at that supreme

166

BIGHT IJPANISADS

[III. ii. 6

moment of departure, (they become freed) brahma -
lokesu , in the worlds that are Brahman, the worlds
aad Brahman being identical; the plural (in worlds)
is used from the standpoint of the aspirants who are
many and consequently the same Brahmaloka appears
many or is attained divergently. So the word brahma -
lokesu means in Brahman. Pammrtdh , (they are)
those to whom the supreme Immortality, the death-
less Brahman, has become their very Self, those who
have become Brahman while still living. Having (thus)
attained identity with the supreme Immortality, they
par imucy anti, discard individuality, like a lamp blown
out or like the space in a pot (when broken); they
become freed on every side — they need not have to
wait for going elsewhere. And this is in accord with
such Vedic and Smrti texts as: “Just as the footprints
of birds cannot be traced in space and of aquatics
in water, similar is the movement of the men of know-
ledge” (Mbh. 8a. 239.24), “Those who want to go beyond
the courses of the world, do not tread on any path”
( Itihdsa Up an is ad, 1 8). The courses (to be followed after
death), that are dependent on spatial limitation, are in-
deed within phenomenal existence, since they are accom-
plished by limited means. But Brahman, being the
All, is not to be approached through spatial limitations.
Should Brahman be circumscribed by space like any
concrete object. It will also have a beginning and an
end. It will be supported by something else, It will have
parts, and It will be impermanent and a product. But
Brahman cannot be so ; therefore Its attainment, too, can-
not be determined in terms of limitation of space. Besides,
the knowers of Brahman accept only that liberation

HI. ii. 7] MUNDAKA UPANISAD 167

which consists in the removal of ignorance etc., and
not that which is a product.

Furthermore, at the time of liberation:

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3TTcJTT

q^ssq-^ {Tqrbrefor ii^ii

7. To their sources repair the fifteen consti-
tuents (of the body) and to their respective gods
go all the gods (of the senses). And the karma # ,
and the soul that simulates the intellect, al 1
become unified with the supreme Undecaying.

The kaldh , constituents, that there are — the vital
force and the others that build up the body ; gatdh ,
have repaired. At the time of liberation each con-
stituent goes to its own basis, that is to say, it merges
in its cause. The word “pratixtlvVj , to the sources"
is used in the plural number accusative case. (The
constituents that are) pari cadasa, fifteen in number,
that are mentioned in the last Question (of the Pra&na
llpanisad)\ ca , and, the well-known sarre devdh , all
the gods, living in the body and seated in the organs
of vision etc.; (get merged) pratidexatdsu , into the
respective gods, viz the Sun and others; “get merged”
— this much is understood. And the karmdvi , the
karmas , performed by the seeker after liberation that
have not begun to bear fruit — not the active karmas
that have begun to bear fruit, since the latter get ex-
hausted merely by being enjoyed; ca vijndnamayah

168

LIGHT UPANFSADS

[III. ii. 7

utmd, and the soul simulating the intellect. The soul
that has entered into multifarious bodies, like the
reflections of the sun etc. in water etc., simulates the
intellect as a result of considering itself identical with
the limiting adjuncts, viz the intellect and the rest,
that are created by ignorance. As karmas are meant
for producing results for this (apparent) soul, there-
fore the karmas , together with this soul resembling
the intellect, (become unified in the supreme Unde-
caying). Therefore vijndnamaya means resembling
the intellect. When the limiting adjunct is removed
these karmas and the soul, resembling the intellect,
survey all; eklbhavanli , become indistinguishable, be-
come unified; pare avyaye , in the supreme Undecaying
— in the infinite, imperishable Brahman that is com-
parable to space, and is birthless, ageless, immortal,
fearless without cause and effect, without interior and
exterior, auspicious, and calm; just as the reflections of
the sun etc. return to the sun on the withdrawal of the
vessels of water etc., or the spaces circumscribed by pots
etc. to space itself on the displacement of the pots etc.

WW TO: FFTORT: SPTffS-

x rm x rt qw*T<rf<T foam - \\6\\

O O

8. As rivers, flowing down, become indistin-
guishable on reaching the sea by giving up
their names and forms, so also the illumined
soul, having become freed from name and form.

nr. ii. 9]

169

MUNDAKA U PAN ISA D

reaches the self-eftiilgent Punisa that is higher
than the higher (Maya).

Moreover, ratlin , as; nadvah , rivers — Gangfi and the
rest; syundamdndh , flowing down; gacchanti , attain;
astanu invisibility, indistinguishable identity; samudre , in
the sea, on reaching the sea; nama-rupe v 'duly a , by giving
up (their) names and forms; /*////« ? similarly; vidvdn , the
illumined soul; ndnui-nl pd t vimuktalj , having become
freed from name and form the creations of ignorance;
upaitt\ arrives at; the divyam puruxanu self-effulgent
Purusa, as described earlier; who is parani , higher, pardt,
than the higher (Maya), as already explained (Mu. If. i. 2).

Objection ; Is it not well known that many obstacles beset
the path to liberation? So even a knower of Brahman,
when dead, may be deflected from his course and may not
reach Brahman Itself, being hindered by one of the men-
taldiseascs or one of the gods or some such being.

Answer: Not so, for by knowledge itself are removed
all the hindrances. The only obstacle to emancipation is
ignorance, and there is no other hindrance; for emanci-
pation is eternal and identical with the Self. Therefore:

rf^frT sftar ?r T frT TT'STR

1 1 xii

o C,

9. Anyone who knows that supreme Brah-
man become Brahman indeed. In his line is
not born anyone who does not know Brahman.
He over comes grief, and rises above aberra-

EIGHT U PANTS ADS

170

[III. ii. 9

lions; and becoming freed from the knots of
the heart, he attains immortality.

Sah yah ha vai , anyone who, in this world; veda,
knows, lat , that, paramam brahma , supreme Brahman,
directly as “I am verily Brahman"; does not follow
any other course. In the matter of his attaining Brah-
man, the gods even cannot raise any obstacle; for
he becomes their Self. Hence one who knows Brah-
man, bhavat'u becomes, brahma eva , Brahman indeed.
Furthermore, asya kuk\ in his line, in the line of the
knower of Brahman: na bhavati , is not born, abrah-
mavit , anyone who does not know Brahman. Besides,
even while he is alive, he tarati sokam , overcomes
mental grief, caused by the loss of many desirable
things. He tarati pdpmdnam , goes beyond aberrations,
known as virtue and vice. Guhagranthibhyah vimuk-
tah , having become freed from the knots of the heart,
from the knots created by ignorance in the heart (Mu.
H. i, 10); he bhavati , becomes, amrtah , immortal.
It has already been said, “the knot of the heart gets
untied” etc. (Mu. II. ii. 8).

Now' the conclusion is being made by presenting
the rule of transmission of the knowledge of Brahman:

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111. ii. 11]

MUNDAKA UPANISAD

171

10. This (rule) has been revealed by the
mantra (which runs thus): “To them alone
shoul (1 one expound this knowledge of Brahman
who are engaged in the practice of disciplines,
versed in the Vedas, and devoted to Brahman,
who personally sacrifice to the fire called
Ekarsi with faith, and by whom has been
duly accomplished the vow of holding fire on
the head.”

Tat etat, this rule regarding the transmission of
knowledge; abhyuktam , is revealed; reft, by a mantra :
Those who are kriyd vantah , engaged in the practice
of disciplines, as mentioned earlier; 4 rotriydh , versed
in Vedic studies and observances; brahmanisflrlh ,
devoted to the inferior Brahman and seekers of the
knowledge of the supreme Brahman; who svayanu by
themselves: juhvate (is the same as juhvati ), sacrifice;
ekarxim , to the fire named Ekarsi; sraddltayantah,
with faith; temm eva, to them alone, who have become
purified and fit recipients; vadeta , one should expound;
ctam brahmavidyfwi , this knowledge of Brahman.
And to those alone one should expound yaih tit , by
whom moreover; clniam has been accomplished;
vidhivat , duly, in accordance with rules; the sirovratam ,
vow of holding fire on the head, a Vedic vow familiar
amongst the followers of the Atharva-Veda.

*PT: 11^11^

O C

172

I Kim UPANISADS

flH. ii. II

11 . The seer Aiigiras spoke of this truth in
days of yore. One that has not fulfilled the
vow does not read this. Salutation to the
great seers. Salutation to the great seers.

R* ilt. the seer; named augirdh , Aiigiras; punl , in
days of yore; uvtica , spoke of; tat etat , that entity
that is this; sat yam * Truth, the immutable Purusa;
to Saunaka who had approached duly and asked him.
The idea implied is that, anyone, else, too, should
similarly speak to one who seeks for the highest good,
or hankers after salvation, and approaches dutifully.
AcTrnavratalj , one who has not fulfilled the vow; na
acflvte , does not (i.e. should not) read; etat, this, this
(knowledge) in the form of the text. For knowledge
becomes sufficiently clear for bearing fruit to one
who has fulfilled the vow.

The knowledge of Brahman is ended. Nam ah ,

salutation, parama-rsihhyah , to those great seers, start-
ing with Brahma, through whom that knowledge was
successively handed down, the great seers being those,
beginning with Brahma, who directly saw and realised
Brahman. Namah , salutation to those, again. The
repetition is used as an indication of great solicitous-
ness, and as a conclusion of the Mundaka UpanhatL

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mandukya upanisad
• •

AND KARIKA

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(For translation see p. 78)

MANDLIKYA UPAN1SAD

CHAPTER I

AGAMA-PRAK ARANA (ON THF Vf I)IC TEXT)

Commentator's invocation: (!) 1 bow to that

Brahman which after having enjoyed 1 (during the
waking state) the gross objects by pervading all the
human objectives through a diffusion of Its rays 2 3 of
unchanging Consciousness that embraces all that moves
or does not move; which again after having drunk 5
(during the dream state) all the variety of objects,
produced by desire (as well as action and ignorance)
and lighted up by the intellect, 4 sleeps while enjoying
bliss and making us enjoy through Maya; and which
is counted as the Fourth 5 from the point of view of
Mava, and is supreme, immortal, and birthless.

(2) May that Fourth One protect us which, after
having identified Itself with the universe, 6 enjoys
(during the cosmic waking state) the gross objects

1 Enjoyment consisting in witnessing the various mental moods
of happiness, sorrow, etc.

2 The individual souls that are but reflections of Brahman
on the intellect.

3 i.c. having merged all in the unrealised Self.

4 Existing only subjectively in the form of mental moods or
impressions of past experience.

5 Not possessed of the three states of waking, dream, and sleep.

6 The cosmic gross body of Virat.

176

EIGHT UPANISADS

[Ma. I

created by virtue (and vice); which again (during
the cosmic dream state 1 ) experiences through Its own
light the objects of enjoyment that are called up by
Its own intellect; which, further (in sound sleep or
cosmic dissolution), withdraws promptly all these
into Itself; and which lastly becomes free from
all attributes by discarding every distinction and
di Here nee.

Introduction: “The letter Om is all tins. Of this

a clear exposition (follows)" (Mil. I. i. I). These four
Chapters (of the kurikn) that sum up the quintessence
of the Vedfmtic ideas arc commenced with the text,
“The letter Om is all this" etc. Accordingly, the con-
nection, subject-matter, and utility (of this treatise)
need not be separately dealt with. The connection,
subject-matter, and utility that pertain to Vedanta
itself should lit in here also.- Still they ought to be
briefly stated by one who wants to explain a treatise.
In this connection it is to be noted that by the very
fact that a scripture, (whether it be Vedanta or a treatise
on it), reveals the spiritual disciplines conducive to
the goal; it becomes endowed with a subject-matter;

h\s identified Jwith the cosmic subtle body [of Hiranya-
garbha.

2 The present book comprising tbe Upanisadic text and the
Karibl of Giuidupada forms a sort of a treatise on the Vedanta;
and hence the four anubandlws or interconnecting elements —
'Vi/ ( ulhikdri , the person competent for study, sambamlha , con-
nection, e.g. that between the book and the subject-matter, vbava,
subject-matter of t lie book, viz unity of the Self and Brahman,
and prayojanu, utility, viz liberation - are the same in both

cases.

Mfi. 1]

MANDl KYA UPANISAD

177

and from this fact it becomes indirectly possessed
of a distinct relationship, a subject-matter, and utility. 1
What again is the objective in view? That is being
explained: Just as the normal state of a man, afflicted
by disease, consists in his getting cured of the disease,
similarly the normalcy of the Self, stricken with identi-
iication with misery, is regained through the cessation
of the phenomenal universe of duality. The end in
view is the realisation of non-duality. Since the phenom-
enal world of duality is a creation of ignorance, it
can be eradicated through knowledge; and hence this
book is begun in order to reveal the knowledge of
Brahman. This fact is established by such Vedic texts
as: “Because when there is duality, as it were, (then

one smells something, one sees something,” and so
on) (Br. II. iv. 14); “When there is something else,
as it were, then one can see something, one can
know something” (Br. IV. iii. 31); “But when to the
knower of Brahman everything has become the Self,
then what should one see and through what, then what
should one know and through what? (Br. II. iv. 14.)

That being so, the first chapter, devoted to a deter-
mination of the meaning of Om, is based on (Vedic)
traditional knowledge and is an aid to the ascertain-

1 We are concerned primarily with knowledge and its result
and not with books. The result aimed at is liberation which
follows from the realisation of the non-difTcrcncc of the Self
and Brahman, and not from mere scriptures. Still the scriptures
express that non-diflerencc, and knowledge does not dawn with
out the help of scriptural deliberation. Thus as indirect means
it) knowledge, the scriptures become connected with the subject-
matter.

178

EIGHT UPANISADS

[Ma. t

ment of the reality of the Self. The second chapter
is concerned with rationally proving the unreality of
that phenomenal world of duality, on the cessation
of which is attained non-duality, just as the reality of
the rope is attained on the elimination of the illusion
of a snake etc. imagined on it. The third chapter is
there to establish rationally the truth of non-duality,
lest it too should be negated by a similar process of
argument. The fourth chapter seeks to refute through
their own arguments all the un-Vedic points of view
that are antagonistic to the truth of non-duality estab-
lished by non-dualism, and that remain involved
in this unreal duality by the very fact of their mutual
antagonism.

How again does the ascertainment of the meaning
of Om become an aid to the realisation of the reality
of the Self? The answer is: From such Vedic texts

as, (That goal which all the Vedas with one voice pro-
pound, which all the austerities speak of, and wish-
ing for which people practise Brahmacarya) — it is
this, viz Om" (Ka. I. ii. 15), ‘‘This medium is the
best” (Ka. 1. ii. 17), “O Satyakama, this (Om) is verily
Brahman, (superior and inferior)” (Pr. V. 2), “Medi-
tate on the Self as Om ” (Maitrl. VI. 3), “ Om is Brah-
man” (Tai. 1. viii. 1), “ Om indeed is all this” (Ch.
II. xxiii. 3), it follows that just as the non-dual Self,
notwithstanding the fact that It is the supreme Reality,
can still be the substratum of all such illusions as the
vital force, like the rope etc. becoming the substrata
of the snake etc., similarly it is but Om that appears
as all the ramifications of speech that have for their
contents such illusory manifestations of the Self as

Mu. I]

MANDUKYA UPANISAD

179

the vital force etc. And Om is essentially the same
as the Self, since it denotes the latter. And all the
illusory manifestations of the Self, such as the vital
force etc., that are denoted by the modifications of
Om , do not exist apart from their names, in accord-
ance with the Vedic texts: “All that is modification

exists only in name, having speech as its support"
(Ch. VI. i. 4), “All this phenomenal creation of that
Brahman is strung together by the thread of speech
and by the strands of names", “All these are but de-
pendent on names" 1 , and so on. Hence the Upanisad
says, “On? iti etat aksaram id am sarvam — the letter
Om is all this."

*r4 VRT

c\

TT3T I

u ? 1 1 ^ n

1. The letter Om is all this. Of this a clear
exposition (is started with): All that is past,
present, or future is verily Om. And whatever
is beyond the three periods of time is also
verily Om.

As all these objects that are indicated by names
are non-ditferent from the names, and as names are
non-different from Om , so Om is verily all this. And
as the supreme Brahman is known through the rela-
tionship subsisting, between name and its object. It,
too, is but Om. Tasya , of that, of this letter, viz 0/7/,

1 Names make empirical dealings possible for objects.

180

EIGHT UPANISADS

[Mil. 1

that is the same as the supreme as well as the inferior
Brahman; apavyukliydnam , a clear exposition, as show-
ing its proximity to Brahman by virtue of its being a
means for the attainment of Brahman; the expression,
“is to be understood as started with", has to be sup-
plied after “clear exposition" to complete the sentence.
Bhutam , the past; bhavat , the present; bharixyat , the
future; in\ these, that is to say, whatever is circum-
scribed by the three conceptions of time; sarvarn
ok hi rah era , all this is but Ony in accordance with
the reasons already advanced. Ca yat trihllatituny
and whatever else there is that is beyond the three
periods of time, that is inferable from its effects but
is not circumscribed by time. e.g. the Unmanifested
and the rest; tat api , that, too, is ok hi rah era , verily Om.

Though a word and the thing signified are the same,
still the presentation in the text, “The letter Om is
all this" etc., was made by giving greater prominence
to the word. The very same thing that was present-
ed through an emphasis on the word is being indicat-
ed over again with a stress on the thing signified, so
that the unity of the name and the nameable may
be comprehended. For othervvise, the nameable hav-
ing been grasped as dependent on the name, the doubt
may crop up that the identity of the nameable with
the name is to be taken in a secondary sense. And
the necessity of understanding their identity arises
from the fact that once this identity is established,
one can by a single effort eliminate both the name
and the nameable to realise Brahman that is different
from both. And this is what the Upanisad will say
in, “The quarters are the letters of Ony and the letters

Mil, 2]

MANUflKYA U PAN ISA D

181

are the quarters” (Ma. 8). The Upanisad adverts to
the topic in, “All this is surely Brahman” etc.

^TTcT IRI1

2. All this is surely Brahman. The Self is
Brahman. The Self, such as It is, is possessed
of four quarters.

Sarvam via/ , all this, all this that was spoken of as
but Om: is brahma , Brahman. That Brahman that
was indirectly spoken of is being directly and specifi-
cally pointed out as, "A yam a tmd brahma , this Self is
Brahman.” In the text, “This Self is Brahman”, the
very Self that will be presented as divided into four
parts, is being pointed out as one's innermost Self by
the word “ avanu this”, (accompanied) with a gesture
of hand. 1 Sah ayam a /mu, that Self that is such, that
is signified by Om and exists as the higher and lower
Brahman; is ca/uxpuf, possessed of four quarters, like
a (kamtpatja) coin, but not like a cow. 2 As the Fourth
(Turiya) is realised by successively merging the earlier
three, starting from VLsva, the word pit da fin the text)
is derived in the instrumental sense of that by which

’By placing t lie hand on the heart.

2 The word pad a may mean either foot or quarter. The
second meaning applies here. A kdrsdpana is divisible into
sixteen smaller units. Four of these form a quarter, and eight
form a half kdrmpana. The smaller coins lose their individuality
in the bigger ones as it were. So Vinca merges in Taijasa, Taijasa
in Prajfia, and Prajfia in Turiya. The word “quarter*’ is not used
in any physical sense.

182

EIGHT UPANI8ADS

[Mil. 2

something is attained, whereas in the case of the Turiya
the word pada is derived in the objective sense of that
which is achieved.

The Upanisad shows how the Self can be possessed
of four quarters:

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TRT: 5T«PT: <TR: Hill

O C\ o N

3. The first quarter is Vaisvanara whose
sj)here (of action) is the waking state, whose
consciousness relates to things external, who
is possessed of seven limbs and nineteen
mouths, and who enjoys gross things.

He (Vaisvanara) who has the ja gar it a, waking state,
as His sthdna , sphere of activity, is jd gar it as than ah .
He who has His p rapid, awareness, hahih , outside,
directed to things other than Himself, is hahisprajnah .
The idea is that Consciousness appears as though
related to outer objects, owing to ignorance. Similar-
ly, He has seven limbs. For completing the imagery
of Agnihotra sacrifice contained in, "Heaven is verily
the head of that Vaisvanara Self, the sun is His eye,
air is His vital force, space is the middle part, water
is His bladder, and the earth is His two feet” (Ch.
V. xviii. 2), the Ahavanlya fire has been imagined
as His mouth (Ch. V. xviii. 2). He that is possessed
of these seven limbs is saptangah. Similarly, He is
ekonavitmatimukhah , possessed of nineteen mouths —
the (five) senses of perception and the (five) organs of
action make up ten, the vital forces — Prana and the

Ma. 3] MANDfiKYA UPANISAD 183

rest— make up five, and (there are) mind (thinking
faculty), intellect, ego, and mind-stuff. These are
mouths, since they are comparable to mouths; that is
to say, they are the gates of perception. Since through
these entrances, Vaisvfmara, thus constituted, enjoys
gross objects, — viz sound and the rest, therefore He
is sthulahhuk , an enjoyer of the gross. He is called
vaUvdnarah , because He leads in diverse ways all (v/Vfvdr)
beings (tiara) (to their enjoyment). Or Vaisvanara is
the same as Visvanara; He is called Vaisvanara (all
beings) since He encompasses all beings by virtue
of His being non-difTerent (in reality) from the Self
(i.e. Viral) comprising all the gross bodies. He is the
pralhamah pddah , the first quarter. 1 He gets this pre-
cedence, because the knowledge of the succeeding
quarters is contingent on His knowledge.

Objection : The topic under discussion being the
possession of four quarters by the Self as referred to
in the text, 'This Self is Brahman” etc., how is it that
heaven and the rest are presented as the head etc. ?

Answer: That is nothing incongruous, inasmuch as

the intention is to show that the entire phenomenal
universe and the world of gods, together with this
(gross cosmic) Self, contribute to the constitution of
the four parts. 2 If the presentation is made in this way,

The first step to the knowledge of Brahman.

The gross cosmic world, as constituting Virut, is the first
quarter. The subtle cosmic world, as constituting Hiranya-
garbha, is the second quarter. The cosmic world in its causal
state (of ignorance) as constituting the Unmanifested, is the
third quarter. That, again, when it is freed from all states of
cause and effect and exists merely as the substratum of all, as
Existence-Knowledge-BJiss, is the fourth quarter.

184

lilGHT UPANISADS

[Ma. 3

non-duality stands established on the removal of the
entire phenomenal world, and the Self existing in all
beings is realised as one, and all beings are seen as
existing in the Self. 1 And thus alone will stand affirm-
ed the meaning of the Vedie text: “He who sees all
beings in the very Self and the Self in all beings etc/’
(Is. 6). Otherwise, the indwelling Self, as circum-
scribed by one's own body, will alone be perceived,
as It is by the Saiiikhyas and others; and in that case
the specific statement, made by the U panwads, that
It is non-dual (Ma. I. 7; Ch. VI. ii. 1), will have no
distinctiveness, for there will be no difference from
the philosophy of the Saiiikhyas and others. But as a
matter of fact, it is desirable to find all the Upanisads
in accord in propounding the unity of all the selves.
Therefore it is but reasonable that, having in view the
identity of the Self (as Visva) in the individual physi-
cal context with the Self as Vi rat (i.e. Vaisvanara) in
the divine context, the former should be mentioned as
possessed of seven limbs comprising such physical
constituents as heaven etc. And this is confirmed by
the logical grounds (for inferring unity) that is implied
in “your head would have dropped off if you had not
come to me” 2 (Ch. V. xii. 2).

J Cf. wpTOIH ^TTcrrfa I

t II — Manu

2 Six Brahmanas, who approached Asvapati, used to worship
particular limbs of Vaisvanara as Vaisvanara Himself. Asva-
pati pointed out their mistakes and said that unless they had
come to him for rectification, their head, eye, life, etc. would

Ma. 4] MANDfjKYA UPANISAD 185

This identity (of Visva) with Virilt is suggestive of
the unity (of Taijasa and Prajna) with Hiranyagarbha
and the Unmanifested (respectively) as well. And this
has been stated in the Madhu-brahmana (of the Brha-
dfiranyaka Upaninad): "‘(The same with) the shining

immortal being who is in this earth, and the (shining
immortal) corporeal being (in the body). (These
four are but this Self)"’ etc. (II. v. 1). As for the unity
of the Self in sleep (Prajna) and the Unmanifested,
it is a patent fact because of the absence of distinc-
tions. 1 Such being the case, it will become proved
that non-duality follows on the dissipation of all
duality.

feffa: <TR: 1 1 VI I

o

4. Taijasa is the second quarter, whose
sphere (of activity) is the dream state, whoso
consciousness is internal, who is possessed of
seven limbs and nineteen mouths, and who
enjoys subtle objects.

have been destroyed. But if the individual and Virat are not
the same, it is unreasonable to say, for instance, that from the
mistaken worship of heaven (that is only the head of Virat) as
Virat; Himself, one’s own head should drop off. The statement
becomes reasonable only if the individual and Virat are the same,
so that the head of the one can be the head of the other.

*The individual sleeps by withdrawing all distinctions into
himself, and in dissolution the Unmanifested, too* withdraws
everything into itself. The “Unmanifested’ means here the “inner
Director” (Ma. 6), ruling from inside all.

186

BIGHT UPANISADS

[Ma. 4

Taijasa that has the dream state as his sphere of
activity is svapnasthanah . The consciousness of the
waking state, though it is a state of mental vibration,
is associated with many means, and it appears to be
engrossed in external objects, and thus it leaves in the
mind the corresponding impressions. Under the im-
pulsion of ignorance, desire, and (past) action, the
mind, thus possessed of the impressions like a piece of
painted canvas, makes its appearance (in the dream
state) just as in the waking state, but without any
external means. In line with this is the statement,
“(When he dreams), he takes away a little of (the
impressions of) this all-embracing world (the waking
state)’' (Br. IV. iii. 9). Similarly, in the Upanisad of
the Atharva-Veda, after introducing (the subject)
with “All senses become one in the highest deity, the
mind”, it is said, “here in this dream state, the deity
(the mind) experiences greatness” (Pr. IV. 5). The
mind is antah , internal, in relation to the senses. He
whose prajnd , awareness, in dream, takes the forms
of the impressions in that ( antah , internal) mind, is
antah-prqjnah , aware of internal objects. He is called
Taijasa (luminous), since he becomes the witness of
the (modes of ) cognition that is bereft of objects and
appears only as a luminous thing. As Vi6va is depend-
ent on objects, he experiences the (modes of)
gross cognition, whereas the awareness that is
experienced here consists of mere impressions; and
hence the enjoyment is subtle. The rest is common
(with the earlier paragraph). Taijasa is the second
quarter.

M5. 5] mXndukya upanisad 187

^ c ?r cr^fo era; i 3^are*rH i^hrer:

SffiF T^FT WH*T»rP %cftW: 3TT?f-

TK: 1 l<\l 1

5. That state is deep sleep where the sleeper
does not desire any enjoyable thing and does
not see any dream. The third quarter is Prajna
who has deep sleep as his sphere, in whom
everything becomes undifferentiated, who is a
mass of mere consciousness, who abounds in
bliss, who is surely an enjoyer of bliss, and
who is the doorway to the experience (of the
dream and waking states).

Since sleep, consisting in the unawareness of Reality,
is a common feature of the two states (of waking and
dream) where there are the presence and absence
(respectively) of perceptible gross objects, therefore
the adverbial clause, “Where the sleeper” etc ., 1 is used
in order to keep in view the state of deep sleep. Or
since sleep, consisting in the unawareness of Reality,
is equally present in all the three states, deep sleep is
being distinguished (by that clause) from the earlier

*That is to say, the portion “does not desire any enjoyable
thing” etc. ‘occurring in the clause “Where the sleeper” etc.;
for the portion “does not” etc. distinguishes deep sleep from
other two states which have the common feature of unawarc-
ness.

188

EIGHT UPANISADS

[Mil. 5

two states. 1 Yatra, in which place or at which time;
supiah , the sleeping man; rta pasyati , does not see;
kam cana svapnanu any dream; na ka may ate , does
not desire; kam cana kumam , any enjoyable thing —
for in deep sleep there does not exist, as in the two
earlier states, either dream, consisting in the percep-
tion of things otherwise than what they are, or any
desire 2 — this is tat simiptam, that state of deep sleep.
He who has got this state of deep sleep as his sphere is
susuptasthanah . He is said to be eklbhutah , undiffer-
entiated, since the whole host of duality, that are diver-
sified as the two states (of waking and dream) and are
but modifications of the mind, become non-discernible
(in that state) without losing their aforesaid charac-
teristics, just as the day together with the phenomenal
world becomes non-discernible under the cover of
nocturnal darkness. As such, conscious experiences,
that are but vibrations of the mind in the waking and
dream states, become solidified as it were. This state
is called prajnfinaghanalj , a mass of consciousness,
since it is characterised by the absence of discrimina-
tion. It is a mass of consciousness like everything

*Sincc by the use of the portion “docs not see any dream'’
that is to say “does not have any false perception of Reality",
the other two states of dream and waking cun be eliminated
the addition of the portion “does not desire any enjoyable thing"
may seem to be redundant if we follow the first interpretation.
To obviate this difficulty the seeond explanation is introduced.
Non-perception being a common factor of the three states, sleep
can be distinguished by the absence of desire.

2 Thus either of the adverbial portions— viz absence of false
perception and freedom from desire — can be used for eliminat-
ing the 'earlier two states.

MS. 6]

MANDfKYA U PAN IS AD

189

appearing as a mass by becoming indistinguishable
under nocturnal darkness. From the use of the word
era , merely, it follows that there is nothing of a sepa-
rate class other than consciousness. And he is fmamia -
mayah , full of joy, his abundance of joy being caused
by the absence of the misery involved in the effort
of the mind vibrating as the objects and their expe-
rienecr; but he is not Bliss itself, since the joy is not
absolute. Just as in common parlance, one remain-
ing free from effort is said to be happy or fhianda-
hhuk , an experiencer of joy, so this one, too, is called
<7 nandabhuk y for by him is enjoyed this state that consists
in extreme freedom from effort, in accordance with
the Vedic text, “this is its supreme bliss" (Br. IV. iii.
32). He is cetomukhah , since he is the doorway to the
consciousness of the experiences in the dream and
waking states. Or lie is called cetomukhah because
consciousness, appearing as empirical experience, is
his doorway or entrance leading to the states of dream
and waking. He is called praj hah , Prajna, conscious
par excellence , since in him alone is there the know-
ledge of the past and the future and of all things. Even
though lying in deep sleep he is called Prajna (conscious)
because of his having been so earlier (in the two former
states of dream and waking); or he is called conscious,
since he alone is possessed of the peculiar characteristics
of mere (undiversified) consciousness, whereas the
other two have diversified knowledge as well. Prajna,
as described, is the third quarter.

qer rrq- jftffT:

srwcinft ftr iisii

190

EIGHT UPANISADS

[Ma. 6

6. This one is the Lord of all; this one is
Omniscient; this one is the inner Director of
all; this one is the Source of all; this one is
verily the place of origin and dissolution of
all beings.

Esah , this one (this Prajfia), when in his natural
state; is surely sarvesvarah , the Lord of all, of all
diversity inclusive of the heavenly world; and con-
trary to what others believe in, He (the Lord of all)
is not something intrinsically different from this one
(that is Prajna), as is borne out by the Vedic text, “O
good-looking one, (the individual soul conditioned
by) the mind is tethered to (that is to say, has for its
goal) the Vital Force (which is Brahman)' 1 (Ch. VI.
viii. 2). This one, again, in his (state of) immanence
in all diversity, is the knower of all; hence esah sar -
vajnah , this one is Omniscient. Esah , this one, is;
antaryami, the inner Controller; this one becomes the
Director of all beings by entering inside ( antar ). For
the same reason 1 he gives birth to the universe to-
gether with its diversities, as described before; and
hence esah yonih , this one is the Source; sarvasya , of
all. And since this is so, therefore this very one, is hi,
certainly; prabha va-apyayau, the place of origin and
dissolution; bhutdnam , of all beings.

gaudapada’s karika

1 Since Prajfia is Lord, Omniscient, and inner Director (in
his identity with Brahman).

I. 2] MAND17K.YA UPANISAD & KARIKA 191

Pertaning to this, here are these verses:

Atra , with regard to the subject-matter dealt with;
ete slokah, bhavanti , here occur these verses:

i

5TT5T Tt^t tvs r f^T^T II? II

1. Visva experiences the external things
and is all-pervading; but Taijasa experiences
the internal things; similarly, Prajha is a mass
of consciousness. It is but the same entity
that is thought of in three ways.

The purport of the verse is this: The transcendence
of the three states by the Seif, Its unity, purity, and
unrelatedness (to anything) are proved by the fact of
Its existence in the three states in succession and of
Its being interlinked by memory as ‘T’. This is borne
out by the illustration of the great fish and others in
the Vedic texts . 1

^fsTwrfsrw f^rt i

srr^rer ^ sq^rf^T: ii^ii

2. Visva is met with in the right eye which

*“As a great fish swims alternately to both the banks (of a
river), eastern and western, so does this infinite being move
to both these states — the dream and waking states” (Br. IV.
iii. 18). “As a hawk or a falcon flying in the sky becomes tired,
and stretching its wings, is bound for its nest, so does this infinite
being run for this state, where falling asleep he craves no desires
and sees no dreams” (Br. VI. iii. 19).

192

EIGHT UPANfSADS

[1.2

is his place of experience. But Taijasa is inside
the mind. Prajna is in the space within the
heart. In three ways he exists in the body.

This verse aims at discovering how all the three,
starting with Visva, are experienced in the waking
state itself. Vi6va, the witness of gross objects is pri-
marily experienced 1 in the daksina ak?i, right eye, that
is his mukha , mouth (or place of experience); and this
is in accordance with the Vedic text, “This being who
is in the right eye is named Indha” (Br. IV. ii. 2). He
who is lndha or Vaisvfmara, possessed of effulgence
-- the Viral Self (identifying Itself with the cosmic
gross body) that is within the sun -and he who is the
(individual) Self (i.e. Visva) in the (right) eye are
dentical.

Objection : Hiranyagarbha is different, and different

also (is the soul that) is the knower of the body and
senses, that exists in the right eye as the controller of
the eyes, that is the cogniser, and that is the master
of the body.

Answer: Not so, for in reality no difference is

admitted, in accordance with the Vedic text, “One
effulgent being hidden in «all creatures’' (Sv. VI. 11),
and the Smrti texts, “O scion of the Bharata dynasty,
know me, again, as the knower of the bodies and
senses in all the bodies” (G. XIII. 2), “Indivisible, and
yet existing in all beings, as though divided” (G. XIII.
16)2

J By the adepts in meditation.

2 Virut is essentially identical with Hiranyagarbha and, so is the
“knower*’ with them both.

I. 2] MANDfTKYA UPANISAD 193

Though Visva exists equally in all the organs, he
is specially referred to as existing in the right eye, for
in the right eye is noticed the faculty of perception
at its best. The soul, with its abode in the right eye,
perceives some form; and then closing the eyes and
recollecting that very form sees it manifested, manasi
an/ah , inside the mind, in the form of impressions as
in a dream. 1 As it is the case here, so is it in dream.
Therefore, though Taijasa is within the mind, he is
really the same as Visva. On the cessation of the activity
called memory, Prajha, sitting 'ikfixe ca hrdi , in the
space within the heart, becomes free from the diversity
(of objects and their perceiving subject) and continues
to be a mere mass of consciousness, for then there
is no functioning of the mind. 2 Perception and re-
collection are merely vibrations of the mind; in the
absence of these, there is mere existence in an unmani-
fesled state, in the heart, in identification with the
vital force, as is said in the Vcdic text, “It is the vital
force indeed that engulfs all 111680" (Ch. IV. iii. 3).
Taijasa is the same as Hirauyagarbha because of exist-
ing in the mind, 3 as is declared by the Vedic texts:
“(Being attached, he, together with the work, attains

1 This is how Taijasa is met with in the waking state. And
Vi&va and Taijasa are the same; for the same entity that sees
as Visva, recollects as Taijasa.

2 This is how Prajna is met with in the waking state. When
the mind ceases to act, the same entity assumes the characteristics
of Prajfia.

8 Taijasa is conditioned by the individual mind, and Hiranya-
garbha by the cosmic mind. But the individual and cosmic minds
are the same; and so Taijasa and Hiranyagarbha, conditioned
by them, must be the same.

7

194

KIGHT U PAN! 8 ADS

[ 1.2

that result to which his) subtle body or mind (is attach-
ed)" 1 (Br. IV. iv. 6), "This Purusa, identified with
the mind, 2 (and resplendent, is realised within the heart)"
(By. V. vi. 1), and so on.

Objection: The vital force is a manifested (i.e.

perceptible) reality in a sleeping man; and the organs
merge into it. 3 How can the vital force be unmani-
fested ?

Answer: That is no defect; for an undifferentiat-

ed thing is characterised by absence of any distinc-
tion of time and space. Although the vital force appears
to be differentiated so long as (individual) identifica-
tion with Prana persists (among those who think them-
selves to be intimately connected with the different
portions of the vital force 4 ), still, since the self-
identification with any special feature, as condi-
tioned by the body, is absent in the vital force during
deep sleep, the vital force is then surely undifferen-

* Hiranyagarbha, as possessed of the power to act, is the sout
within the subtle body (linga ); and linga is equated with mind
in the Vedic text. Therefore Taijasa and Hiranyagarbha are
the same.

2 Hiranyagarbha is but a special manifestation of Puruija identi-
fied with the mind. And Taijasa’s chief adjunct is mind. There-
fore they are the same.

^People sitting by a sleeping man clearly perceive the activities
of the vital force (Prana). And an additional argument pros-
ing that Pr&na is a manifested entity is provided by the fact that
the organs become identified with it in sleep. “Un manifested”
means “devoid of the limitations of time, space, and things”.
Pr&na is not so in deep sleep.

4 They may think, “This is my Pr&na”, “That is his”, and so
on.

1.2]

MANDUFCYA U PAWS AD

195

tiated. 1 Just as in the case of people identifying themselves
with individualised vital force, the vital force becomes
immanifested after death, similar, too, is the unmani-
festedness in the state of absence of distinctions (in
deep sleep) in the case of those who identify them-
selves with the vital force, and similar also is its poten-
tiality to produce effects. And the witness in the state
of unmanifestedness and deep sleep is the same (Con-
sciousness). 2 Moreover, since the individuals who
identify themselves with limitations, or witness those
states, appear as identical with the Unmanifested,
the foregoing attributes, “in whom everything be-
comes undifferentiated’', “who is a mass of conscious-
ness", etc., become appropriate with regard to him 3
(i.e. Praina in deep sleep, identifying himself with
Prana). And there is also the reason adduced earlier. 4

Objection : Why should the Unmanifested be called

Prana (Vital Force)?

Answer: Because of the Vedic text, “O good-

looking one, (the individual soul, conditioned by)
the mind is surely tethered to (that is to say, has for
its goal) Pr&na” (Ch. VI. viii. 2).

*Though to others it may appear to be manifested, to the sleep-
ing man it is unmanifested, because for him Prana is then un-
associated with any particular time or space.

Consciousness underlines the two entities conditioned by
the unmanifested states on the divine and human planes.

3 Not only are the sleeper and the Unmanifested one from
the standpoint of absence of distinction, but they arc also one
even when conditioned by limiting adjuncts.

4 The unity of the entity manifested on the divine and human
planes.

196

EIGHT UPANISADS

[ 1-2

Objection : In that text the word Prana means

Brahman that was introduced as Existence in the
sentence, “O good-looking one, all this was but Exist-
ence (Brahman) in the beginning” (Ch. VI. ii. 1).

Answer: That is no valid objection, for Existence

was assumed there in a state of latency. Though in
that sentence the Existence-Brahman is called Prana,
still that Existence (-Brahman) is called Prana as well
as Existence without ruling out the state of Its being
the source of the emergence of individual beings.
Had the seedless (non-causal) state of Brahman been
meant, the text would have declared, “Not this, not
this” (Br. IV. iv. 22, IV. v. 15), “From which speech
turns back” (Tai. II. 9), “That (Brahman) is surely
different from the known, and, again. It is above the
unknown” (Kc. 1. 4), and so on, as it is also stated by
the Smrti, “It is called neither existence nor non-exist-
ence” (G. XIII. 12). If Brahman in Its seedless (non-
causal) state be meant there, then the individuals that
merge in It in deep sleep and dissolution cannot rea-
sonably re-emerge, and 1 there will be the possibility
of the freed souls returning to take birth again, for in
either case, the absence of cause is a common factor.
Besides, in the absence of any seed (of worldly state)
to be burnt by the knowledge (of Brahman), know-
ledge itself bpcomes useless. Hence Existence is referred
to as Prana (in the Chandogya Upanisad) and it is
spoken of as the cause in all the Upanisads by assum-
ing It (for the time being) to be the seed of others.

1 If anybody can re-emerge from sleep or dissolution, con-
ceived of as nothing but identity with the pure Brahman, then.

1.5]

MlNDUKYA upanisad

197

And it is because of this that It is referred to by elim-
inating Its causal state in such Vedic texts as: “Super-
ior to the superior Unmanifested’* (Mu. II. i. 2), “From
which speech turns back” (Tai. II. 9), “Not this, not this”
(Br. IV. iv 22), etc. The supremely real state, free from
causality, relation with body etc., and modes of waking
etc., of that very entity that is called Prajna, will be
spoken separately in its aspect as the Turlya (Fourth).
The causal state, too, is verily experienced in the body,
inasmuch as an awakened man is seen to have such -a
recollection as, “I did not know anything (in my deep
sleep).” Hence it is said, “ Trklhu dehe vyavasthitah-
existing in three ways in the body”.

fd5dt % *d^dfdR ddd: dfdfdRTId I

^ C\ O -N O -v

3frdRddddT TTdffddT Rd fddtdd ll^ll

3. Visva ever enjoys the gross: Taijasa
enjoys the subtle; and similarly Prajna enjoys
bliss. Know enjoyment to be threefold.

FdR dddd fdR srfwfW qr dddd i

Cv >3 -N

3TT^ ddT STT5t fddT df c d fddRd IMI

4. d’he gross satisfies Visva, and the subtle
satisfies Taijasa. And so also joy satisfies
Prajiia. Know enjoyment to be threefold.

The two verses need no explanation.

fad srnpj JTgefaf dTddT d?rd Wlfdd: I
dFd d dpdTdt d f^dd IIHM

198

EIGHT UPANISADS

[1.5

5. He who knows both these— viz the enjoy -
ment that there is in the three states, and that
which is declared to be the enjoyer there — does
not become affected even while enjoying.

Trisu dhamasu , in the three states, of waking and
the rest; there is but one bhojyam , object of enjoy-
ment, that appears in triple form, known as gross,
subtle, and bliss. And the entity, known by the names
of Visva, Taijasa, and Prajna, is prakirtitah , declared
to be the one bhokta , enjoyer, because of his recogni-
tion (i.e. persistence of memory in all states) through
the single concept of “1 am that”, and because of his
common feature of being the perceiver. He who veda,
knows; etat ubhayam , both these, as diversified multi-
fariously into enjoyers and the things of enjoyment;
sail, he; na I i prate, does not become affected; bhuii-
jdnafi, even while enjoying, because all that is enjoy-
able belongs to a single enjoyer. For nothing is added
to or deducted from one’s nature by one’s own objects
(of enjoyment or awareness) as in the case of fire; for
fire does not lose or gain (in its essential nature) by
consuming its own fuel.

SHT*: dw tfcTTfafa fafajRZT: I

3^ ; n^u

6. It is a well-established fact that origina-
tion belongs to all entities that have existence.
Prana creates all (objects); Purusa creates
separately the rays of Consciousness (that are
the living creatures).

I. 6] MiNDfTKYA UPANISAD 199

Prabhavah , origination, in their respective apparent
appearances consisting of names and forms created by
ignorance; sarvabhutanam , belongs to all entities, to
the different modes of Visva, Taijasa, and Prajfia;—
sat dm, to all those that exist. 1 It will be said later on,
“A barren woman’s son does not take birth either in
reality or through Maya ( Kdrikd , IN. 28). For if
birth really belongs to nonentities themselves, then
Brahman, which is beyond all empirical relations, will
be left without any ground of cognition, 2 and may
be equated with nonentity. But as a matter of fact, it
is seen that the snake and such other things, created
by ignorance, and sprouting from the seed of Maya,
and appearing as a rope etc., have their existence as
the rope etc. (which are their substrata). For nobody
perceives anywhere a rope-snake or a mirage if there
is no substratum. Just as the snake surely had its
existence as the rope before its illusory appearance as
the snake, so also all positive entities, before their mani-

1 Exist in their own substratum on which they arc superim-
posed. In the sixth paragraph of the Upanisad, in “this one
is verily the place of origin", it was said that Prajna is he source
of the phenomenal world. The question now is : “Is the a producer
of entities or nonentities?" The answer is that lie produces entities
which are a sort of reflection of Reality and are true so long as
their substratum is kept in view.

2 Logical ground of inference. If the effect is true, the cause
can be inferred to be so; but if the effect is non-existing, the
cause will be equally so. The inference with regard to
Brahman will be like this: ‘ This world is produced from

Existence (Brahman), for it is a superimposed thing like the
snake on a robe."

200 EIGHT UPAN ISADS [I, f)

festation, had certainly existence in the form of their
cause. Prana. 1 And it is therefore that the Upanisad,
too, says, “All this (that is in front) is but Brahman”
(Mu. 11. ii. 11), “In the beginning this universe was
but the Self ” (Br. I. iv. I). Pmnah janayati , Prana
creates, sarvatn , all. Pur us ah janayati , Purusa creates;
prthak . separately; cetommn, the rays of Conscious-
ness, that issue out (from Purusa) like rays from the
sun, that are the modes of the intelligence of Purusa
who is by nature Consciousness, that are comparable
to the reflections of the sun on water, and that appear
divergently as Vi6va, Taijasa, and Prajfia in the dif-
ferent bodies of gods, animals, and others; — (Purusa
creates) all these rays of Consciousness that possess
the characteristics of living creatures, that differ from
what has assumed the appearance of objects, and that
are similar (to Purusa) just as the sparks of lire (are
to tire), or the reflections of the sun on water (are
to the sun). But Prana, or the Self in the causal state,
creates all other entities 2 as shown in the Vedic texts:
“as a spider (spreads and withdraws its thread)” (Mu.
I. i. 7), and “as from fire tiny sparks fly in all direc-
tions” (Br. II. i. 20).

C\ C.

1 1 V9 1 1

7. Others steeped in cogit at ion about creation

1 Prana is Brahman considered as an unknown entity but identi-
fied with Existence and serving as the source of alJ.

2 Existing in the form of objects.

1.7]

MXNDftKYA UP ANTS AD

201

consider origination as an exuberance (of God),
while by others it is imagined that creation is
comparable to dream or magic.

Srsticintakulj , people steeped in the thought (or
theories) of creation; manyante , consider; that crea-
tion is a vibhuti, exuberance, (a demonstration of the
superhuman power), of God. The idea implied is
that for people who think of the supreme Reality there
is no interest in questions regarding creation, (which
is illusory) as is declared in the Vedic text, “indra
(the Lord), on account of Maya, is perceived as mani-
fold” (Br. 11. v. 19). For those who observe a magi-
cian throw up a rope into the sky, ascend it with arms
and vanish out of sight, and engage in a fight in which
he is cut to pieces and falls to rise up again, do not
evince any interest in deliberating on the reality of
the magic and its effect conjured up by him. Similar-
ly, analogous to the spreading out of the rope by the
magician, is this manifestation of deep sleep, dream,
and so on; comparable to the magician, up the rope,
arc the Prfijna, Taijasa, and the rest in those states;
and different from the rope and the man who has
climbed up it is the real magician. Just as that very
magician stands on the ground, invisible because of his
magical cover, similar is the supreme Reality called
Turlya. Therefore the noble people, aspiring to libera-
tion, evince interest in the contemplation of that Turlya
alone, but not so in that of creation that serves no
purpose. Hence these theories are advanced only by
those who .cogitate about creation. This fact is stated

202

EIGHT U PANES ADS

[I. 7

in svapnamtiytisanipa , of the same nature as dream
and magic. 1

STvft: ^f^frfcT fafrf^TT: I
^cTRt ll^ll

c\

8. With regard to creation some have the
firm conviction that creation is a mere will of
the Lord. People engrossed in the thought of
time (to wit, astrologers) consider that birth
of beings is from time.

Srstih, creation, is icchdmdtram , a mere will; prabhoh,
of the Lord, because His will is unfailing. A pot, for
instance, is a mere thought, and it is nothing beyond
thought. Some think that creation is from time alone.

3TT ll’ll

9. Some others say that creation is for the
enjoyment (of God), while still others say that
it is for (His) disport. But it is the very nature
of the Effulgent Being, (for) what desire can
One have whose desire is ever fulfilled ?

Others think that, srstilj , creation, is bhogurtham,

fThis differs from the Vcdantic position in believing that
dream is true so far as it reflects the phenomenal realities of
the waking state, and that the incantations etc., conjuring up
magical illusions, are themselves empirically true, though the
magic is false.

Ma. 7]

MANDUKYA UPANIBAD

203

for the sake of enjoyment; (and) kruKirtham , for the
sake of disport. These two views are refuted by "devasya
esah svabhdvah ayam , of the Effulgent Being this is
the nature” 1 etc., where reliance is placed on the argu-
ment from the nature (of God). Or all the points
of view 2 are refuted by asserting, “ Aptakdmasya hi
sprhd, what desire can One have whose desire is ever
fulfilled?” For apart from the fact that the rope etc.
are constituted by natural ignorance, 3 no cause can
be ascertained for their appearing as snake etc.

UPANISAD

The fourth quarter which follows in order has to
be stated; hence this is presented (by the Upanisad) in
“ nantah-prajnam , not conscious of internal object”
etc. Since It (i.e. Turlya) is devoid of every charac-
teristic that can make the use of words possible, It is
not describable through words; and hence the (Upa-
nisad) seeks to indicate Turlya merely through the
negation of attributes.

Objection : In that case It is a mere void.

Answer : No, for an unreal illusion cannot exist
without a substratum; for the illusion of silver, snake,
human being, mirage, etc., cannot be imagined to exist

1 Nature, otherwise known as Maya, is without any begin-
ning though it is directly perceived. This being so, no motive
should be searched for.

Presented in the verses 7 and 8, and the first line of verse 9,

3 Ignorance about the rope etc. that are the substrata of the
illusory things like snake etc.

204

EIGHT UPAN1SADS

[MS. 7

apart from the (corresponding) substrata of the mother
of pearl, rope, stump of a tree, desert, etcJ

Objection : In that case, just as a pot etc. that hold

water etc. are denoted by works, so also Turlya should
be specified by (positive) words, and not by nega-
tions, for It is the substratum of all such illusion as
Prana etc.

Answer: Not so, because the illusion of Prana and

the rest is unreal just as silver and the rest are on the
mother of pearl etc. For a relation between the real
and the unreal does not lend itself to verbal represen-
tation, since the relation itself is unsubstantial. Un-
like a cow, for instance, the Self, in Its own reality, is
not an object of any other means of knowledge; for
the Self is free from all adventitious attributes. Nor
like a cow etc. does It belong to any class; because, by
virtue of Its being one without a second. It is^ free
from generic and specific attributes. Nor is It pos-
sessed of activity like a cook for instance, since It is
devoid of all action. Nor is It possessed of qualities
like blueness etc., It being free from qualities. There-
fore It baffles all verbal description.

Objection : It will, in that case, serve no useful
purpose like the horn of a hare and such other things.

Answer: Not so; for when Turlya is realised as
the Self, it leads to the cessation of craving for the
non-Self, just as the hankering for silver ceases on
recognising the nacre. For there can be no possibility
of such defects as ignorance, desire, and the like, after

1 Since an illusion is perceived as soaked in the idea of existence,
it cannot have non-existence as its basis. *

Ma. 7] MANDfJKYA UPANISAD 205

the realisation of Turiya as one's Self. Nor is there
any reason why TurTya should not be realised as identi-
cal with one’s Self, inasmuch as all the Upanisads
aim at this conclusion, as is evidenced by the texts,
“Thou art That” (Ch. VI. viii-xvi), “This Self is
Brahman” (Br. 11. v. 19). ‘That which is the Self is
Truth” (Ch. VI. viii, 16), “That which is directly and
immediately Brahman” (Br. III. iv. 1), “That which
is inside and outside and is without birth” (Mu. II.
i. 2), “All this is but the Self” (Ch. VII. xxv. 2), and
so on. This very Self, that is the supreme Reality but
has false appearances, has been spoken of as possessed
of four quarters. Its unreal form has been dealt with,
which is a creation of ignorance and which is analogous
to a snake superimposed on a rope, and consists of the
three quarters that are related (mutually) like the seed
and its sprout. 1 Now, in the text beginning with,
“ nunlahprajnani , not conscious of the internal world”,
the Upanisad speaks of the non-causal, supremely real
state, comparable to a rope, etc., by way of eliminat-
ing the three states, comparable to the snake etc. (super-
imposed on the rope etc..

JTT^:5T5T ?T ?r WFT^

3T?t i

twrsd *F 3TTc*TT ST fasfa: ll^ll

7. They consider the Fourth to be that
which is not conscious of the internal world,

1 By way of cause and effect.

206

EIGHT UPANISADS

[Ma. 7

nor conscious of the external world, nor con-
scious of both the worlds, nor a mass of con-
sciousness, nor simple consciousness, nor
unconsciousness; which is unseen, beyond
empirical dealings, beyond the grasp (of the
organs of action), uninferable, unthinkable,
indescribable; whose valid proof consists in the
single belief in the Self; in which all phenom-
ena cease; and which is unchanging, auspi-
cious, and non-dual. That is the Self, and that
is to be known.

Objection : The start was made with the premise

that the Self is possessed of four quarters. Then, after
the presentation of the three quarters, it has become
evident that the fourth is different from those three
that are conscious of the internal world, and so on;
and hence the negation through "not conscious of the
internal world’” etc. becomes futile.

Answer: Not so; for as the true nature of the rope

is realised through the negation of the illusions of a
snake etc., so the very Self, subsisting usually in the
three states, is sought to be established as Turlya in
the same way as is done in the case of the text "That
thou art” 1 (Ch. VI. viii). For if Turlya, whose char-
acteristics are dissimilar to those of the Self in the three
states, be really different (from the Self), then
owing to the absence of any means for realising Turlya

l This positive statement is interpreted not literally, but figura-
tively to mean that “thou”, which is the individual soul, is identi-
cal with "that”, which is God, when both are bereft of condi-
tioning factors. #

Ma. 7] mAndukya upanisad 207

the scriptural instruction would be useless or TurTya
will be reduced to a nonentity. On the view, how-
ever, that like the rope, imagined variously as a snake
etc., the Self, too, though one, is imagined in the three
states to be possessed of such attributes as conscious-
ness of the internal world etc., there follows the cessa-
tion of the phenomenal world of misery simultaneous-
ly with the valid knowledge, arising from the nega-
tion of such attributes as being conscious of the internal
world; and therefore there remains no need to search
for any other means of knowledge or any other dis-
cipline (like constant thinking) for the realisation of
TurTya. This is similar to what happens in the case
of the knowledge of the rope where the elimination
of the snake from the rope occurs simultaneously
with the discrimination between the rope and the
snake . 1 On the contrary, by those who hold the view
that in the act of knowing a pot, for instance, an insru-
ment of knowledge engages in some other activity
in addition to the removal of darkness (from the pot
etc.), it may as well be held that in the matter of split-
ting wood, the act of splitting engages in doing some-
thing to one of the two parts in addition to remov-
ing the adhesion of the two memebers . 2 On the other

1 Since along with the discriminating knowledge of the form,
“This is a rope and not a snake”, the cessation of the snake comes
simultaneously, one need not search for a separate result to issue
out of the direct perception of the rope, or for any other means
of its knowledge, or any other aid to it.

*The objection was: “The result of applying an instrument
of knowledge to any object is the revelation of the object and
not the mere removal of any illusion created by darkness or

208

EIGHT U PAN1S ADS

[Ma» 7

hand, if it is true that the instrument of knowledge,
engaged in separating a jar from the darkness (cover-
ing it), fulfils its goal by merely removing the unwant-
ed darkness, just as the act of cutting, aiming at liqui-
dating the sticking together of the parts of the wood
to be split, fully serves its purpose by separating the
two limbs, then the knowledge of the jar emerges
immediately; and it is not achieved by any instrument
of knowledge. Just as it is here, so in the case of
Turlya the instrument of the knowledge, that is no-
thing but a valid knowledge arising from negation
and intended to separate such ideas as "conscious
of the internal world" that are superimposed on the
Self, has no other action on Turlya, apart from elimi-
nating the unwanted attributes like "conscious of the
internal world"; 1 for simultaneously with the cessation
of such attributes as "conscious of the internal world",
there comes about the eradication of the difference
of the knower, (the known, and the knowledge). So
also it will be said, "duality does not persist after
knowledge" ( Kdrika , I. 18), for knowledge (as a
mental state) does not continue for a second moment
following that of the cessation of duality. Should it

ignorance.” The answer is; “An instrument of knowledge
fufills its purpose by removing the darkness of ignorance from
iis object . The revelation comes pari passu , as a matter of course.
If the instrument of knowledge is supposed to serve the additional
purpose of adding a fresh feature, Like revelation, to its object,
then one may as well argue that the cutting of wood aims not
only at removing the adhesion of the two parts, but also at adding
something to either of the two parts.”

^Turlya is self-elfulgent and does not require to be illumined
by any instrument of knowledge. *'

Mil. 7] MANDURYA UPANISAD & KARIKA

209

however, continue, it will lead to infinite regress result-
ing in non-cessation of duality . 1 Therefore the con-
clusion arrived at is that all evils, such as “conscious-
ness of the internal world'’, superimposed on the Self,
cease simultaneously with the application (that is to
say, birth) of the instrument (of illumination) that is
nothing but a valid knowledge arising from negation
(of duality).

By the phrase, “ ndntah-prajnam , not conscious of
the internal world”, is eliminated Taijasa. By
bahisprajnani , not conscious of the outside world”,
is eliminated Visva. By “ na ubhayatah -prajnam, not
conscious of either” is ruled out the intermediate state
between dream and waking. By ""na prajmnaghanam
not a mass of consciousness” is denied the state of deep
sleep, for this consists in a state of latency where every-
thing becomes indistinguishable. By “ na prqjncmu
not simple consciousness” is denied the awareness of
everything simultaneously (by a single act of con-
sciousness). By “ na aprajnam , not unconsciousness” is
negated insentience.

Objection : Since attributes like “conscious of the
internal world” are perceived as inhering in the Self,
how can they be understood to become non-existent
by a mere negation, like the snake disappearing from
the rope ?

Uf the knowledge, calculated to eliminate duality, persists
after serving its purpose, some other knowledge will be needed to
eliminate it. That other knowledge will again require a third for a
similar purpose, and so on. To avoid this contingency, the final
knowledge mftst be assumed to be self-immolating.

210

EIGHT UPANISADS

[Ma. 7

The answer is: Since like the imaginary diversities
— such as a snake, a line of water, etc., superimposed
on the rope — the above states (appearing on the Self)
mutually rule out each other, though they are in
essence one with the witnessing Consciousness, and
since the witnessing Consciousness in Its essence
is unchanging in all the states, it follows that the
witness is true. •

Objection : It changes (i.e. disappears) in deep

sleep.

Answer: Not so, for one in deep sleep is cognised
(as soaked in Consciousness); 1 and this is borne out
by the Vedic text, “for the knower’s function of knowing
can never be lost 1 ’ (Br. IV. iii. 30).

And just because It is so, It is a dr? (am, unseen. 2
Since It is unseen (i.e. unperceived), therefore It is
avyavahdryam , beyond empirical dealings; agrdhyam.
beyond the grasp, of the organs of action; alaksmam .
without any logical ground of inference, that is to say,
uninferable. Therefore It is acintyam , unthinkable.
Hence It is avyapadesyam , indescribable, by words.
It is eka-dtma-pratyaya-s'lram , to be spotted by
the unchanging belief that It is the same Self that
subsists in the states of waking and so on. Or the
Turlya that has for Its sdra , valid proof, eka
dtmapratyaya , the single belief in the Self, is the
eka-dtmapratyaya-sdra. And this is in accord with

1 One rising from deep sleep says, “I slept soundly, and 1 Was
not aware of anything/’ This memory would not be possible
unless the state was witnessed with the help of Consciousness so
as to produce the necessary impressions.

2 Not the object of any sense of knowledge.

Ma. 7] MANDUKYA UPANISAD & KARIKA

211

the Vedic text: “It is to be meditated upon as the
Self” (By. I. iv, 7).

The attributes, such as “conscious of the internal
world”, belonging to the possessors of the states (viz
Visva, Taijasa, and Prajha), have been negated. In
“ prapawcopawmanu the one in whom all phenomena
have ceased” etc. are being denied the attributes of
the states. Hence It is sdntam , unchanging; 1 sivam,
auspicious. 2 Since It is advaitanu non-dual, free from
illusory ideas of difference; therefore manvanle , (they)
consider. It to be; caturtham , the Fourth, being distinct
from the three quarters that are mere appearances.
"'Sab dtmd, that is the Self; sab vijneyah , that is to be
known” this is said to imply that just as the rope is
known to be different from the snake, the chink on
the ground, or the stick, superimposed on it, similarly,
that Self is to be known (as different from the super-
imposed states)— the Self that is presented in the sen-
tence “That thou art” (Ch. VI. viii-xvi), and that has
been spoken of by such texts as “He is never seen,
but is the witness” (Br. III. vii. 23), “for the vision of
the witness can never be lost” (Br. IV. iii. 23), etc.,
This (knowledge of the Self) is spoken of from the
standpoint of the previous state of ignorance, 3 for on
the dawn of knowledge, no duality is left.

1 Free from love, hatred, etc.

2 Absolutely pure; supreme Bliss and Consciousness in essence.

3 The Self, defying all description, cannot be known objectively.
But since in the state of ignorance, one understands knowledge as
having an objective reference, the text follows that trend of though t
here as well. »

212

EIGHT UPANISADS

[I. 10

GAUDAPADA’S KARIKA

Here occur these verses (of Gaudapfida):

tficT: fe*T: *JTcT: II ^ 0 1 1

10. The inexhaustible non-dual One is the
ordainer — the Lord — in the matter of eradi-
cating all sorrows. This effulgent Turlya is held
to be the all-pervasive source of all entities.

Nivrtteh , , in the matter of the eradication; sarva-
i hihkhdmlm , of all sorrows, represented by Visva,
Taijasa, and Prajna; the Self that is Turlya is Udnaft ,
the ordainer. The word prabhuli , Lord, is an expla-
nation of imnah . The idea is that He is the Lord ca-
pable of ordaining the cessation of sorrow; for sorrow
ceases as a result of His knowledge. (He is) aryayah ,
inexhaustible, that is to say, does not deviate from
His nature. Why is this so? Because He is advaitah ,
non-dual. He who is this derail, effulgent One, who
is so called because of His self-effulgence; who is turyah ,
the Fourth; is smrtalj , held to be; vibhuh , all-pervasive
(source); 1 sarvabhdvdndm , of all entities.

For determining the true nature of Turlya, the generic
and specific characteristics of Visva and the rest are
being ascertained:

cnfW^r fa^srert i

srer: it eft §3 faster: 11 1 ? II

*TurIya is vibhu, because the different ( vividha ) states issue (blia-
vanti ) from Him — A.G .

I. 12] MANDUKYA UPANISAD & KARIKA 213

11. Those two, viz Visva and Taijasa, are
held to be conditioned by cause and effect.
Prajna is conditioned by cause. But both
these do not exist in Turiya.

Kdrya , derived in the sense of anything produced,
means the state of being the effect. Karan a , derived in
the sense of anything that acts, means the causal state.
Those two, viz rixxa-laijasau , Visva and Taijasa, as
described earlier: isyete , are held to be; krirya-karana -
baddhau , bound by, comprised within, the seed and
fruit states, consisting in the non-apprehension and
misapprehension of Reality. But Prajna is bound by
the causal state alone. The non-apprehension of Reality
alone is the cause of bringing about the state of Prajna.

Therefore tan dvau , both these two- the causal and

the resultant conditions, the non-apprehension and
misapprehension of Reality; — na sidhyatah turye , do
not exist, that is to say, are not possible, in Turiya.

frRJTFT *T qRT^ H WM ?TTfa ^HcPT I

C

W. ^ftT ^ ^ II ^ 1 1

1 2. Praj na comprehends neither himself nor
others, neither truth nor falsehood. But that
Turiya is for ever everything and the witness.

How, again, is Prajna conditioned by the causal
state, and how are the bondages of non-apprehension
and mis-apprehension impossible in the case of Turiya?
Since unlike Vi&va and Taijasa, Prajna na sainvetti ,
does not apprehend; kim cana , anything, any external
duality that* is different from the Self and is born of

214

EIGHT UPANISADS

[I. 12

the seed of ignorance; therefore he is conditioned by
the darkness of non-perception of Reality that is the
seed of false perception. Since tat , that; Turlya is sada ,
for ever; sarva-drk , all (sarva) that there is as well
as a witness (drk), there being nothing beside Turiya;
therefore Turlya has not the seed consisting in non-
perception of Reality. And just because of this there
is absence in Turlya of false perception resulting from
non-perception; for in the sun, that is ever resplendent,
there cannot be any possibility of the opposite dark-
ness or shining in any way other than that of the sun,
in conformity with the Vedic text, “for the vision of
the witness can never be lost” (Br. IV. iii. 23). Or
Turlya is said to be the “ sarva-drk , seer of everything”
for ever, because it is but Turlya who, by existing in
all beings during the dream and the waking states,
seems to be the seer of everything. For the Upanisad
says, “There is no other witness but this” (Br. III.
viii. 11).

TO3*hft: I

sffafrsm: TO: *TT ^ f? JT II nil

13. Non-perception of duality is common
to both Prajna and Turiya. Prajna is endued
with sleep that is a causal state. But in
Turiya that sleep does not exist.

This verse is meant to remove the doubt arising from
another source. “The non-perception of duality being
similar, why should Prajna alone be conditioned by
causality and not Turiya?” — this doubt thdt may arise

I. 14] MANOfJKYA UPANISAD & KARIKX 215

is being refuted. The reason is that Prajna is b%ja-nidra-
yutah : nidrfi , sleep, consists in the non-perception of
Reality, and that itself is the blja , seed of the birth of
the cognition of varieties; and Prajna is yutah, endued by
this bljanidra , sleep that is a causal state. That sleep,
consisting in the non-perception of Reality, na vidyate ,
does not exist; turye, in Turlya, because of his being by
nature a constant witness. Therefore in Him there is
no bondage of the causal state. This is the purport.

o

14, The earlier two are endued with dream
ancl sleep, but Prajna is endued with dreamless
sleep. People of firm conviction do not see
either sleep or dream in Turlya.

Svapna , dream, consists in false perception, like that
of a snake on a rope. Nidri 7, sleep, has been spoken
of as darkness, consisting in non-perception of Reality.
By these two — dream and sleep — are endued Visva
and Taijasa; and this is why they have been referred
to as conditioned by the states of cause and effect
( Karika , I. 11); whereas Prajna is conditioned by sleep
alone, unassociated with dream; and hence he has been
referred to as conditioned by the causal state. Niscitdh ,
those with firm conviction, the knowers of Brahman;
na pa&yanti , do not see, both these in Turlya, these
being of an opposite nature, like darkness with regard
to the sun. Therefore it has been said that Turlya is
not conditicyied by the states of cause and effect.

216

EIGHT UPANIRADS

[LIS

It is being shown when one becomes firmly rooted
in Turlya:

3T*T*TT *TfRT: fast cTc3TTJrR?T: I

cT^ft: sfWr tjffcr \\\\\\

15. Dream belongs to one who sees falsely,
and sleep to one who does not know Reality.
When the two errors of these two 1 are remov-
ed, one attains the state that is Turlya.

Svapnah , dream; comes to one grhnatah , cognising;
anyatha , falsely; like the cognition of a snake on a
rope, in the states of dream and waking. Nidrfi , sleep;
— belonging to one ajanatah taltvam , not cognising
Reality; — is equally present in all the three states.
Dream and sleep being the common features of both
ViSva and Taijasa, are treated as one. Since in these
two states sleep is of secondary importance owing to
the predominance of false perception, the error (in
these states) is equated with dream. But in the third
state the error takes the form of sleep alone, consisting
in non-perception of Reality. Therefore when tayoly
of these two (Visva-Taijasa and Prajfia), existing in the
states of effect and cause; viparydse , the two errors,
consisting in false perception and non-perception, and
constituting the two bondages in the states of effect
and cause; kslne, are eradicated on the cognition of the
supreme Reality; then one asnute , attains; turiyam
padam y the state of Turlya, The idea is that, as he

l Visva and Taijasa constitute one factor and Priijfta the other.
This is why u tayoh , of these two” is used in the duaf number.

1.1 6] MANDC KYA UPANfSAD & KlRIKA 2 1 7

does not perceive both kinds of bondage, he becomes
firmly rooted in Turiya.

3ffiTfe*TFT*TT JRT I

WlfasrWPPsnrfa 3W tH?T 1 1 \^{ I

o 4 '

16. When the individual, sleeping under
the influence of beginningless Maya, is awak-
ened, then he realises the birthless, sleepless,
dreamless, non- dual (Turlya).

This one, the jlva/j, the transmigrating individual
soul, that is suptah , asleep; while seeing in both the
(waking and dream) states such dreams as ‘This is my
father”, “This my son”, “This is my grandson”, “This
is my field”, “These are my animals”, “I am their
master”, “1 am happy, miserable”, “I am despoiled by
this one, and I have gained through this one”, and
so on, under the influence of sleep that is but Maya
whose activity had no beginning and which has the
two facets of non-perception of Reality or the causal
state, and false perception of Reality. Yadti , when; by
a most gracious teacher, who has realised the truth
that forms the purport of the Upanisads, he (the in-
dividual) is awakened through the teaching, “Thou
art not a bundle of causes and effects, but Thou art
That’”, then that individual understands thus. How?
(Thus): (He knows the) ajam , birthless, which is called
so since in It there is no external or internal mutation,
starting with birth, that positive objects are heir to;
the idea is that It is externally and internally devoid
of all mutations that phenomenal objects are subject
to. (He kn&ws the) anidram , sleepless (Turiya), since in

218 EIGHT UPANl$ADS [1.16

It there is no sleep or the causal state, consisting in the
darkness of ignorance that is the cause of birth and
so on. Since that Turlya is sleepless, therefore (he
realises) It as asvapnam , dreamless, false perception
(srapna) being based on non-perception ( tiidrd ). Since
It is sleepless and dreamless, therefore the individual,
tadd y then; budhyate , realises the birthless, non-dual
Turly a as his Self.

*r stcpt: I
IcPrlcf ii^ii

17. It is beyond question that the phenom-
enal world would cease to be if it had any
existence. All this duality that is nothing but
Maya, is but non duality in reality.

If one is to be awakened by negating the phenom-
enal world, how can there be non-duality so long as
the phenomenal world persists? The answer is: Such
indeed will be the case yadi prapancah vidyeta, if the
world had existence. But being superimposed like a
snake on a rope, it does not exist. Na samsayak , there
is no doubt; that if it had existed, nivarteta, it would
cease to be. Not that the snake, fancied on the rope
through an error of observation, exists there in reality
and is then removed by correct observation. Not that
the magic conjured up by a magician exists in reality
and is then removed on the removal of the optical
illusion of its witness. Similarly, maymmtram idam
dvaitam , this duality that is nothing but Maya, and is
called the phenomenal world; is paramarthatah, in
supreme truth; admit am, non-dual, just like the rope

Ma. g] MANDITK.YA UPANISAD & KARIKA 219

and the magician. Therefore the purport is that there
is no such thing as the world which appears or dis-
appears.

^frq-tTT qfe I

srret wr% Irr ?r ut^ii

18. Diversity would disappear if it had boen
imagined by anyone. This kind of talk is for
the sake of (making) instruction (possible).
Duality ceases to exist after realisation.

How can such fancies as instruction, instructor, and
the instructed disappear? To this the answer is:
Vikalpah, diversity; vinivarteta , would discontinue;
yadi, if; it had been kalpitah , imagined; kena cit , by
anybody. Just as this phenomenal world is analogous
to magic or a snake superimposed on a rope, so also
such fancies as the differences of the instructed and so
on are there upade&at , for the sake of instruction;
hence ayam vddah , this talk — of instructor, instruction,
and instructed — is for the sake of instruction. When
the effect of instruction is accomplished, jndte , on the
realisation, of the supreme Reality; dvaitam na vidyate ,
duality ceases to exist.

UPANISAD

^sJr*rr?trrs«^^Tjft^Rtsf«nTT^ to *rm
*u wr <trt TOd tot mu

8. That very Self, considered from the stand -
point of the syllable (denoting It) is Om.
Considered from the standpoint of the letters

220

EIGHT UPANISADS

[Ma. 8

(constituting 0m) 9 the quarters (of the Self)
are the letters (of Om), and the letters are the
quarters. (The letters are): a, u, and m.

Sah ayam dtmd , that very Self, that was equated with
Om in ‘This Self is possessed of four quarters'’ (Ma. 2),
by giving predominance to the object denoted (by Om ), —
that vety Self; adhyaksaram , from the standpoint of the
syllable, (is Om) when explained with emphasis on the
syllable. Which again is that syllable? That is being
stated: Onkdrah , it is the syllabic Om. That syllable Om ,
while being divided into quarters, is adhimdtram , exists
on letters as its basis. How? Those which constitute
the quarters of the Self are the letters of Om. Which
are they? They are the letters a , */, and m.

srq-TTT rri’Trss-

q q=f IRII

9. Vaisvanara, having the waking state as
His sphere, is the first letter a 9 because of (the
similarity of ) pervasiveness or being the first.
He xvho knows thus, does verily attain all
desirable things, and becomes the foremost.

With regard to these, specific relations are being
established. He who is vammiarah , Vaisvanara (Virat);
jdgaritasthdnah , with His sphere (of activity) as the
waking state; 1 is akdrah , a; — prathamd maim , the

The Self in the gross individual context (viz Vi6va) is identical
with the Self in the gross cosmic context (viz Vai6v&nara or Virat)
Similarly, it is to be understood that Taijasa is lientical with

Ma. 10 } MANDCKYA UPANISAD & JtiRlKA

221

first letter, of Om. Because of what similarity? That
is being said: Apt eh , because of pervasiveness. Apti
means pervasiveness. By the sound a is pervaded all
speech, according to the Vedic text, “The sound a
is indeed all speech" (Ai. A. II. iii. 7. 13). Similarly, by
Vaisvanara is pervaded the whole universe, according
to the Vedic text, “The head indeed of this Self, that is
Vaisvfmara, is heaven" etc. (Ch. V. xviii. 2). And we
said that the word and the thing denoted by the word are
the same. That which has ddi 9 precedence, is said to be
d dimat , first. As the letter called a is the first, so also is
Vaisvanara. Because of this similarity Vaisvanara is
identified with a. The fruit attained by a knower of this
identity is stated: Apnoti ha vai sarvdn kdmdn , he surely
attains all desirable things; ca hhavati ddih and he be-
comes the foremost, among the great; yah evam veda ,
who knows thus, knows the identity as stated.

^cfr^rr^^rg- f%rfr?TT

I # aFKRlfa *PTR^T *T3fcT

n ste \\\°\\

10. He who is Taijasa with the state of
dream as his sphere (of activity) is the second
letter u (of Om); because of the similarity of
excellence and intermediateness. He who
knows thus increases the current of knowledge

Hiranyagarbha, and Prajrla with the Unmanifested, the difference
lying only in the sphere of manifestation. This identity is suggested
by the indiscriminate use of these terms in the present and following
texts. J

222 . /EIGHT UPANISADS (Ma. 10

and becomes equal to all. None is bom in his
line who is not a knower of Brahman.

He who is taijasali , Taijasa; svapnastMnah , with
the state of dream as his sphere; is the dvitlyd matra,
second letter; ukdrah , u 9 of Om. Because of what
similarity? That is being said: Utkarsfit, because of

excellence. The letter u is, as it were, better than the
letter a; so also is Taijasa better than Visva. Ubhaya-
tmt va or (this is so) because of intermediate position.
The letter u occurs between the letters a and m; and
so also is Taijasa intermediate between Visva and
Prajna. (Taijasa is w) because of this similarity of
being related to both. The result attained by the knower
is being stated: Utkarsati ha vai jmnasantatim, he

heightens, that is to say, increases, the current of his
knowledge; ca bhavati samdnah , and he becomes equal —
he does not become an object of envy to his enemies,
as he is not to his friends. Asya kule , in his line; yah
exam veda y who knows thus; na bhavati abrahmavit ,
none is born who is not a knower of Brahman.

5TT?ft 1TPTT

q* nun

11. Prajna with his sphere of activity in the
sleep state is m, the third letter of Om, because
of measuring or because of absorption. Any one
who knows thus measures all this, ana he
becomes the place of absorption.

He that is prajnah, Prajna ; suguptastiianah, with the
state of steep as his sphere, is mak&rafy, the letter m;

l. 19] mXndtjkya upanisad & karikA 223

which is trtlyd matra , the third letter; of the syllable
Om . By what analogy? That is being said: This is
the analogy here — miteh, because of measuring. Miti
means to measure. As barley is measured by the vessel
called Prastha, so are Vi6va and Taijasa measured, as
it were, because of their entry into and coming out of
Prajna during dissolution and origination. Similarly,
too, at the end of the pronunciation of the syllable Om
and at the time of its fresh pronunciation, the letters
a and u seem to enter into the last letter m to come
out again from it. Vd a pit eh, or because of absorption.
Aplti means getting merged or united in. At the time
of the pronunciation of Om, a and u seem to get merged
into the last letter m. Similarly, Visva and Taijasa
merge into Prajna at the time of sleep. Because of this
analogy also there is the identity of Prajna and the letter

m. The result attained by the man of knowledge is

stated: Minoti ha vai idam servant , he measures all

this,* universe, that is to say, he knows its reality; ca
bhavati apltik, and he becomes the place of absorption,
of the universe, that is to say, the Self in Its causal
state. The mention of subsidiary results here is by
way of praising the primary means.

gaudapAda’s karikA

Here occur these verses (of Gaudap&da) :

19. When the identity of Visva with the
letter a i% intended, (that is to say) when

224

EIGHT U PANIS ADS

[I. 19

Visva’s identity with a letter is apprehended,
the similarity of being the first, as well as the
similarity of all-pervasiveness, emerges in view.

When the identity vihasya, of Visva; with a , with
the mere letter a , is intended, then, according to the
reasoning adduced; sdinanyam, the similarity; of being
the ddi, first; is seen as utkatam , obvious. This is the
idea. The clause “w’hen the identity with a is intended”
is explained by mdtrdsampratipattau , which means
“when Visva’s identity with a alone is apprehended”.
After 4 "dp t i -sdmdnyam era ca , the similarity of all-
pervasiveness”, the word “ utkatam, (is seen as) obvious”
is understood because of the use of “<y/, and”.

I

iTTWmfcFTTft ^Ttwr ll^oll

20. In the matter of comprehending Tai jasa
as identified with u, that is to say, when
Tai jasa’s identity with a letter is apprehended,
the similarity of excellence is clearly seen, and
intermediacy also is equally clear.

Taijasasya utva-vijnane, in the matter of knowing
Taijasa as the letter u, when it is intended to be identifi-
ed with u; utkarsab, excellence ; dr.syate, is seen ; s phut am,
clearly. This is the meaning. Ubhayatvam, intermediacy,
is also clear. All this is to be explained as before.

iwroTr# srTwr i

I. 23] MANDUKYA UPANISAD & KARIKA 225

2 1 . In the matter of Praj na ’s identity with the
letter m, that is to say, when Prajna’s identity
with a letter is apprehended, the similarity of
being a measure is seen to emerge plainly, and
so also does the similarity of absorption.

The idea is that, in the matter of Prajna’s identity
with the letter />/, measurement and absorption are
excellent points of similarity.

fcnj TO frf^RT: I

^ ^PTfiT: IR^II

22. He who knows with firm conviction,
the common similarities in the three states is
a great sage, worthy of adoration and saluta-
tion by all beings.

Sah , he; who nUcitali , having the firm conviction,
‘"This is certainly so”; vetti, knows; in the three states,
mentioned above; tulyam sa many am, the common
analogies spoken of; becomes in the world a knower
of Brahman and is pujyah , adorable; and vandyah ,
worthy of salutation.

sttst drop* ir^ii

23. The letter a leads to Visva; so also the
letter u leads to Taijasa; and the letter m,
again, leads to Prajna. With regard to one
freed from letters, there remains no attainment.

Akarali, the letter a\ nay ale carries; him who, after
resorting td Om, meditates on it by identifying the
8

226

EIGHT UPANISADS

[t. 23

quarters of the Self with the letters of Om through
the foregoing common features; vi&vam , to ViSva;
makes him attain Visva. The idea is that he who medi-
tates on Om with the help of a, becomes identified
with Vaisvanara (Virat). Similarly, nkdrah , the letter
u ; takes him taijasam , to Taijasa. And makdrah , the
letter m; punah, prdjnam , to Prajna. The verb “leads”
is to be understood from the use of the word “a?,
and”. But when m , too, disappears, then owing to
the destruction of the causal state, amdtre , with regard
to the one freed from letters (and parts); na vidyate ,
there does not remain; any gat ih, attainment. 1

UPANISAD

faster

ll^ll sfo ^T^TT II

12. The partless Om is Turiya — beyond all
conventional’dealings, the limit of the negation
of the phenomenal world, the auspicious,

l A represents the gross universe, the waking state, and Visva; u
represents the subtle universe, dream, and Taijasa ; and m represents
the causal state, sleep, and Prajfta. The earlier ones merge into the
latter ones. In this way everything is reduced to Om. While engag-
ed in this meditation of Om as all, there flashes in the aspirant’s
mind the teacher’s instruction that everything is but the absolute
Brahman. Then all the phenomenal world, merged in Om , dis-
appears in Brahman, and there remains no goal to attain. Though
the meditations in the three stages relate to the same Om, the
results are different in accordance with the emphasis laid on its
constituents.

Ma. 12] MANDUKYA UPANISAD & KARIKA 227

and the non-dual. Om is thus the Self to be
sure. He who knows thus enters the Self
through his Self.

Amdtrah , that which has no matrix , part — the part-
less Om; becomes but the caturthah. Fourth, Turiya,
merely the absolute Self; which is avyavaharyah , beyond
empirical relations, because of the disappearance of
names and nameables, that are but forms of speech
and mind ; prapancopa&amah , the culmination of phenom-
enal existence; 1 6ivah, the auspicious; advaitah , non-
dual. Exam , thus; Om , as possessed of the three letters,
and as applied by a man with the above knowledge,
is dtmd eva, verily identical with the Self, possessed of
three quarters. Yah exam veda , he who knows thus;
samvisati , enters; dtmdnam , into (his own supreme)
Self; dtmand , through (his own) Self. The knower of
Brahman, who has realised the highest truth, has entered
into the Self by burning away the third state of latency;
and hence he is not born again, since Tuflya has no
latency of ( creation). For when a snake superimposed
on a rope has merged in the rope on the discrimination
of the rope and the snake, it does not appear again to
those discriminating people, just as before, from the
impressions of the past sticking to the intellect. To those
men of renunciation who are possessed of dull or average
intellect, who still consider themselves aspirants, who
tread the virtuous path, and who know the common
features of the letters and the quarters (of Om and the
Self) as presented before, (to them) the syllable Om ,
when meditated on in the proper way, becomes helpful

1 The ultiirgUe limit of the negation of the world.

228

EIGHT UPANISADS

[Ma. 12

for the realization of Brahman. In support of this it will
be said, “The three inferior stages of life” etc. ( Ktiriktl
III. 16).

GAUDAPADA'S KAR1KA

Just as before, here occur these verses:

fasm'TRT ?T tm: I

STT^T ^ I R VI I

24. One should know Om , quarter by quarter;
(for) there is no doubt that the quarters (of
the Self) are the letters (of Om). Having
known Om, quarter by quarter, one should
not think of anything whatsoever.

Because of the aforesaid similarity, the quarters are
the letters, and the letters are the quarters. Therefore
vidydt , one should know; onkaram , the syllable Om\
padatah , quarter by quarter. This is the meaning.
When the syllable Om is known thus, na cintayet ,
one should not think of; kirn cit api, anything what-
soever, serving any seen or unseen purpose; for he has
got all his desires fulfilled.

zpsfta sort %cT: S’Wt ST^T fatfiPT I

IR^II

25. One Bhould concentrate one’s mind on
Om, (for) Om, is Brahman beyond fear. For a
man, ever fixed in Brahman, there can he no
fear anywhere.

J. 26] MANDUKYA UPANISAD & KARIKA 229

Y unfit a, one should concentrate; cetah, the mind;
pranavc , on 0m, as explained, which is essentially the
supreme Reality; for prana rah, Om ; is brahma
nirbhayam , Brahman beyond fear; because for one
who is ever fixed in it, na bhayam vidyate k vac it,
there can be no fear anywhere, in accordance with the
Vcdic text, “The enlightened man is not afraid of any-
thing” (Tai. II. ix).

sprat frq it ^ srrara ra: **Tct: i

TOtSoipr. ll^ll

26. Om is surely the inferior Brahman;
and Om is considered to be the superior
Brahman. Om is without cause, without
inside and outside, and without effect; and
it is undecaying.

PranavaJi , Om; is both the superior and inferior
Brahman. When the quarters and letters disappear,
from the highest standpoint, Om becomes verily the
supreme Self that is Brahman. Therefore it is
apurvaJi, without any cause preceding it. There is
nothing inside it that is of a different class; therefore
it is anantarah , without inside. Similarly, there is
nothing existing outside; therefore it is abahyam ,
without outside. There is no aparaJt , effect of it;
therefore it is anaparah , without effect. The idea
implied (as a whole) is that is coextensive with
all that is inside or outside; it is birthlcss; and it is a
mass of Consciousness, homogeneous like a lump of
salt.

230

EIGHT UPANISADS

[I. 27

qcf f| SFR 5TTRT 5*FFTct IR^II

27. Om is indeed the beginning, middle;
and end of everything. Having known Om in
this way indeed one attains immediately
(identity with it).

Just like the magician and others, (Om is the) be-
ginning {Mi), middle ( madhya ), and end (anta) —
the origination, continuance, and dissolution; sarvasya ,
of all — of the whole phenomenal universe, consisting
of space and the rest which originate like a magic
elephant, a snake superimposed in a rope, a mirage,
a dream, etc. (from the magician and the rest). Exam
hi , in this way indeed; jndtvd pranavam , having known
Om, that is the Self and that is comparable to the
magician and the rest; vyaSnute, one attains; identity
with the Self, at that very moment. This is the idea.

sfrd 5 STfafcT IR^II

28. One should know Om to be God seated
in the hearts of all. Meditating on the all-per-
vasive Om , the intelligent man grieves no more.

Vidyat , one should know; pranavam , Om; as
Uvaram , God; existing hrdi , in the heart — the seat of
memory and perception; of all living beings. Matvd,
having meditated on(i.e. realised); the sarvavyapmam ,
all-pervasive; onkdram, Om, that is the Celf beyond

1.29] M&NDUKYA UPANISAD & KARIKA 231

the worldly state; dfnrah , the intelligent man; na
xocat'u does not grieve; for no cause of grief can be
possible (than), in accordance with such Vedic texts
as, “The knower of Self transcends sorrow’' (Ch. VII.
i. 3).

fire: i

fafecTT *re * '3T*T: 1 1^11

29. The Only without measures and possess-
ed of infinite dimension, is the auspicious
entity where all duality ceases. He by whom
Om is known, is the real sage, and not so is
any other man.

Amatrah , (Om) beyond measures, is Turlya. Mdtrd ,
derived in the sense of that by which anything is
measured, signifies dimension; that which has infinite
( ananta ) dimension is anantamdtrah ; the idea is that
its extension cannot be determined. It is sivah, auspi-
cious, holy, because of the negation of all duality.
Sah yena, he by whom; onkarah , Om, as explained;
viditah , is known; is a munih , sage (lit. a mediator),
because of his meditating on the supreme Reality; but
na itarah fan ah, not any other man, though he may
be learned in the scriptures. This is the idea.

CHAPTER II

VAITATHYA-PRAK ARANA (ON UNREALITY)

In consonance with such Vedic texts as, “One in-
deed without a second” (Ch. VI. ii. 1), it has been
said that duality ceases to exist after realisation
( Kdrika , I. 18). That is, however, only a scriptural
assertion. But this falsity can be confirmed even
through reasoning. This is why the second chapter
commences:

3RT:PTRTtT WTR II? II

1 . The wise declare the falsity of all objects
in a dream because of the location of the
objects inside (the body) and because of
(their) contraction.

The state of the vifatha, unreal, is vaitathyam , un-
reality, or falsity. Of what? Sarvabhdvdndm , of all
objects, both external and internal; that are perceiv-
ed svapne , in dream. (This is what) maiminah, the
wise people, adept in the use of means of knowledge;
ahull , say. The ground of falsity is being stated: ant ah -
sthdndt , because of existence inside; because of those
( bhdvdh , things) having their sthdna , place antah,
inside the body; for (bhdvdh), objects, such as elephants
or mountains, are perceived there and not outside the
body." Therefore they ought to be false.

IT. 2] MANDlTICYA KARIKA 233

Objection: This ground of inference (viz existence

within) is invalidated by the perception of (real) jars
etc. within a house etc. 1

In answer to this objection it is said: samvrtatvena
he tuna, by reason of their contraction, that is to say,
because they are confined within a small space. For
mountains and elephants cannot possibly exist within
the limited space inside the nerves in the (dreamer's)
body. A mountain does not surely exist within a body.

Objection : it is not tenable that the things seen

in a dream have a limited space inside (the body); for
one sleeping in the east is seen as though dreaming in
the north.

Apprehending such an objection the text answer :

i

^ irii

o

2. Besides, one does not see places by going
there, for the time is not long enough. More-
over, every dreamer, when awakened, does
not continue in that place (of dream).

One does not dream by going anywhere outside the
body; for as soon as one goes to sleep, one sees as
though one is dreaming in a place eight hundred miles
away from the body that can be reached in a month
only. Not that there is sufficient time to reach there
and come back. Hence adirghatxdt ca kdlasya , inas-

*So “existence within’' is no valid ground for inferring that a
thing is unreal.

234

BIGHT UPAN1SADS

[II. 2

much as the time is not long, the dreamer does not
go to a different place. Moreover, pratibuddah ca
vai sarvah , every dreamer, when awakened; na vidyate ,
does not stay, in the places dreamt of. Should one go
to a different region in dream, one should wake up in
the region of one’s dream. But this is not a fact. A
man sleeping at night, sees things as though in the
day time. And when the dreamer comes into contact
with many, he should be acknowledged as such by those
whom he meets. But he is not apprehended thus;
for if they really contacted him, they would say, “We
noticed you there today.” But this is not so. There-
fore he does not go to a different place in dream.

Things seen in a dream are unreal because of this
further reason:

feir i 3TTf : 5PFT%cT*f II 3 II

O <S '

3. Besides, the absence of chariot etc. is
heard of in the Upanisad from the standpoint
of logic. They say that the falsity arrived at
thus (by logic) is reiterated by the Upanisad
in the context of dream.

Ca, besides; abhavah, non-existence; rathadlmm,
of chariots etc.; iruyate, is heard of in the Upanishad,
in the text, “There are no chariots, nor animals to be
yoked to them” (By. IV. iii. 10); nyayapurvakam,
from the standpoint of logic. They, the knowers of
Brahman, &huh, say; that the vaitathyam, unreality;

mandukya karikI

235

11 . 4 ]

prdptam , arrived at; through such reasons as existence
inside the body contraction etc.; is prakasitam ,
revealed by the Upanisad, that reiterates that fact
while engaged in establishing (the soul’s) self-efful-
gence; svapne , in dream.

3T?cT:*«TRm '^HT cT^T^mftcr I

^ iiW

4. As the dream objects are unreal in a
dream, so also, because of that very reason,
the objects in the waking state are unreal. But
objects (in the dream state) differ because of
existence inside (the body) and because of
contraction (in the dream).

The proposition (major premiss) to be established
is the unreality of objects seen in the waking state.
‘"Being perceived” is the ground of inference (middle
term). And the illustration (in confirmation) is ‘like
an object seen in a dream”. And the assertion of the
presence of the middle term in the minor term is made
thus: Yathd tatra svapne , as (objects “perceived”)
there in a dream, are false; so also are they false jagarite ,
in the waking state; the fact of “being perceived”
being equally present. And the concluding reiteration
is: Tasmdt jagarite smrtam , therefore falsity is admitted
of objects in the waking state as well. The dream
object bhidyate , differs, from the object of the
waking state; antahsthdndt, because the former is
confined within; and samvrtatvena , because of being
contracted. And the common features in both the states
are the facfs of being perceived and being false*

236

EIGHT UPANISADS

[II. 5

^NnTTf*Htf*p»r: i

TTsrr^rr sftn t^sr ii^ii

5. Inasmuch as the diverse things are (found
to he) similar on the strength of the familiar
grounds of inference, the wise say that the
dream and the waking states are one.

Samatvena , inasmuch as there is similarity; bheda -
ndm, of the diverse things; prasiddhena era hetunn ,
on the strength of the familiar ground of inference,
viz that things (in dream and waking states) are equally
either the perceiver or the perceived; 1 therefore the
discriminating people speak of the sameness of the
states of waking and dream. This is only a corollary
of what was arrived at on earlier valid grounds.

3TTSRi% ^ sfq- I

w&n: wrsfacm ssfaar: ii^ii

6. That which does not exist in the begin-
ning and the end is equally so in the present
(i.e. in the middle). Though they are on the
same footing with the unreal, yet they are
seen as though real.

The different things noticed in the waking state are
unreal, for this additional reason that they do not
exist in the beginning and at the end. A thing, for
instance a mirage, yat , which; na asti , does not exist;
ddm gnte ca , in the beginning and at the end; tat , that;

*On the logical ground of “being perceived”.

mXndukya kArtkX

237

II. 7]

does not exist even in the middle. This is the ascertained
truth in the world. So also these different things, seen
in the waking state, arc indeed unreal, they being
vitathaih sadr&ah, similar to, (on the same footing with),
unreal things, like the mirage etc., on account of their
non-existence in the beginning and at the end. And
yet avitatlnh iva I aksitdh , they are perceived as though
real, by the ignorant who do not know the Self.

Objection : The assertion that the things seen in the
waking state are unreal like those seen in the dream
is wrong, since objects of the waking state, for instance
food, drink, vehicles, etc., are seen to fulfil some purpose
by assuaging hunger and thirst and moving to and
fro, whereas dream objects have no such utility. There-
fore it is a mere figment of the brain to say that the
objects of the waking state arc illusory like those of
dream.

Answer: That is not so.

Objection : Why?

Answer: Because:

WT>3mTT cm I

foahr ws ^ l,VS|1

7. Their utility is contradicted in dream .
Therefore from the fact of their having a
beginning and an end they are rightly held to
be unreal.

Saprayojanatd , the utility, that is noticed, (in the
waking state), of food, drink, etc., vipratipadyate svapne ,
is contradicted in dream. For a man who has got his
hunger appeased and thirst quenched by eating and

238

EIGHT UPANISADS

[If. 7

drinking in the waking state, as soon as he goes to
sleep, feels as though he is afflicted by hunger and
thirst and is fasting for a whole day and night. This
is similar to his case when, after getting full satisfac-
tion in dream from eating and drinking, he wakes up
to feel hunger and thirst. Therefore the objects of the
waking state are seen to be contradicted in dream.
Accordingly, we are of opinion that their unreality like
that of dream objects is beyond doubt. Hence from
the fact that they possess the common feature of having
a beginning and an end, they are rightly held to be
unreal.

Objection : From the fact of the similarity of the

diverse things in the dream and the waking states, it
is wrong to assert that the diversities seen in the waking
state are illusory.

Counter-objection : Why ?

Opponent : Because the illustration is inapplicable.

Counter-objection : How ?

Opponent : For the very same objects seen in the

waking state are not experienced in dream.

Counter-objection : What are they then?

Opponent : One sees something novel in a dream.

One thinks oneself to be possessed of eight arms and
sitting astride an elephant with four tusks. Similarly,
too, one sees other grotesque things in a dream. That
being dissimilar to any other unreal thing must be
true. So the analogy is inapt. Hence it is illogical to
say that the waking state is false like dream*

Veddntist : That is not so. The uniqueness that is
supposed by you to be seen in a dream is not so by its
own fight.

MlNDUKYA KARIKA

239

II. 8]

Opponent: How is it then?

^ *Tc3T 5%f^TtT: ll<£ll

8. The unique attribute is a mere appear-
ance of the expcriencer in a particular state,
as it is in the case of the dwellers in heaven.
This he experiences by going there, just as
one, well informed, does in this world.

Apurvam , the novel attribute; hi sthanidharmah ,
is a mere quality (< dharma ) of (si ha in) the man in a
certain state, viz the experiencer in the state of dream;
yathd svargamvdsindm , as it is with the dwellers of
heaven, Indra and others. As they have such attri-
butes as the possession of a thousand eyes, and so on , 1
similarly is this a novel attribute of the dreamer; but:
it is not there by its own right like the real nature of
the seer. Tan, these, the unique things of this kind
that are creations of his mind; ay am, this one, the
man in that state, the dreamer; preksate sees; gaivd ,
by going, to the dream state. As iha , in this world;
sidiksitali , a man well informed about the way lead-
ing to another region, goes along that way to that
other region and sees those objects, so is the case here.
Hence just as the appearances of things in certain
states, such as a snake on a rope or a mirage in a desert,
are unreal, similarly the novelties experienced in a
dream are merely appearances of the dreamer in that
state; and therefore they are unreal. Accordingly,
the analogy of the dream is not inapplicable.

^en, who^secome gods, get such experiences j

240

EIGHT UPAN1SADS

[ 11 . 8

The assumption that in the illustration of dream
we are in the presence of some unique entities has
been demolished. Now the Kdrikd again proceeds by
way of dilating on the similarity of objects of the waking
and dream states:

eSRR^RTT cSRRT I

C *\

shpoT*lcPTt: ll'UI

9. Even in the dream state itself, anything
imagined by the inner consciousness is unreal,
while anything experienced by the outer con-
sciousness is real. (But) both kinds of things
are seen to be false.

Svapnavrttau api , even in the dream state; anything
experienced anfascctasd , by the internal consciousness,
anything called up by our fancy; is asat\ unreal; since
it ceases to be perceived the moment after being imagin-
ed. In that very dream again, whatever, for instance
a pot, is grhitam , perceived; bafmcetasd , by external
consciousness, through the eye etc., is sat, real. Thus,
though it is definitely known that dream experiences
are false, still a division of true and false is seen there.
Nevertheless, xaitathyam dr slam, unreality is perceived,
for both kinds of things, be they imagined by inner or
outer consciousness.

fcrniitcflft: 1 1 ’ 0 II

10. c Even in the waking state, whatever is
imagined by the inner consciousness is false

II. 12]

MANDUKYA KAR1KA

241

and whatever is perceived by the outer con-
sciousness is true. It is reasonable that both
these should be unreal.

It is reasonable to say that both the (so-called) true
and false are unreal, for they are equally imagined
either by the internal or external consciousness. The
remaining portion is as already explained.

The opponent says:

W3T*TT FTR^Rfe I

3f> rr^r^r ^r t RTT 1 1 ? ? U

* N O > 4 *

11. If all objects in both the states be
unreal, who apprehends these objects and who
is indeed their creator ?

Yadi , if; there be vaitatlivam , unreality; bhednmm ,
for the objects; sthCinayoh , in the two— waking and
dream -states; then kah> who; is it that budhyate ,
cognises; etfui, these, that are imagined inside and
outside the mind; and kah vai tesam vikalpakaJj , who
is indeed their imagines creator? The idea implied
is this: If you do not want to adopt a theory of the
non-existence of the Self, (and want to posit some-
thing behind phenomena), then who is the support of
memory and knowledge?

(The answer is):

242

EIGHT UPANISADS

[II. 12

12. The self-effulgent Self imagines Itself
through Itself by the power of Its own Maya.
The Self Itself cognises the objects. Such is
the definite conclusion of Vedanta.

Svamdyayd. through Its own Maya ; dev ah dtmd ,
the self-effulgent Self, Itself; kalpayati , imagines; Its
own dtmdnam , self; in the Self; as possessed of different
forms to be spoken of later, just as snakes etc. are
imagined on rope etc. And in the very same way It
Itself budhyate , cognises; those bhedCuu objects; ///,
such; is veddntatmcayah , the definite conclusion of
Vedanta. There is nothing else (but the Self) as the
support of cognition and memory; nor are cognition
and memory without support as is held by the Nihilists.
This is the idea.

While imagining, in what way does the Self do so?
This is being answered:

TTcf 5Tf : II \y\

13. The Lord diversifies the mundane
things existing in the mind. Turning the mind
outward, He creates the well-defined things
(as well as the un-defined things). Thus does
the Lord imagine.

(Prabhuh. the Lord); vikaroti, diversifies; apardn >
the non-transcendental, mundane; bhdvdn, objects,
such as sound and other unmanifested objects; vyava-
sthitap, existing, antascitte, inside the mind, in the
form of impressions and tendencies. And 1 bahUcittah

II. 14] MANDUKYA KARIKH 243

(sari), having the mind turned outward; (the Lord
diversifies) niy atari, things well-defined, such as the
earth etc., as also aniyatdn , not well-defined, that exist
so long as the imagination lasts; similarly (He diversi-
fies) such things as mental desires by making His mind
turn inward. Evam , in this way; prabhuh the Lord,
God, that is to say, the Self; imagines.

The assertion that everything is a subjective creation like
dream is being questioned now. For unlike the subjective
creations, to wit, desire etc, that are circumscribed by the
mind, the external objects are mutually determined.

That doubt is unreasonable, for —

ff q- 3% i

tTcr ^ fNtat II? vii

14. Things that exist internally as long as
the thought lasts and things that are extern-
ally related to two points of time, are all
imaginations. Their distinction is not caused
by anything else.

Cittakalah hi ye antah tu , things that exist internally
as long as the thought lasts; those that are determined
by their thought and those that have no time for deter-
mining them apart from the time for which their thought
lasts are cittakalah , existing as long as the thought lasts.
The idea is that they are apprehended only during the
time of their imagination. Dvayakdldh , those that are
possessed of two times, i.e. related to different times,
that are mutually determined. As for instance, “He
stays during the milking”, which means that the is

244

EIGHT UPANISADS

[II. 14

milked as long as he stays, and he stays as long as the
cow is milked; “This one (present before us) lasts as
long as that one (that is not present).” Thus external
factors mutually determine each other. They are thus
felated to two points of time. But whether they be
subjective, lasting for the time of the thought, or objec-
tive, related to two points of time, they are all but
fancies. The fact that external objects have the distinc-
tion of being related to two points of time has no other
reason but that of being imagined. Here, too, the
illustration of dream fits in.

qsr tt ? =5T % srff: I

gr s# u^n

15. Those objects that appear as obscure
inside the mind, and those that appear as vivid
outside, are all merely created by imagination.
Their distinction is to be traced to the differ-
ence in the organs of perception.

The fact that things in the mind, called up by mere
mental impressions, have an obscurity, while externally,
as objects of the sense of sight etc., they have a vivid-
ness, (that fact) is not due to the existence of the objects
themselves; for this distinction is noticed even in dream.
To what is it due then? This is caused by the difference
in the organs of perception. Hence it is proved that the
things of the waking state are as much a creation of
imagination as the dream objects.

Wfiat is the root of imagining that ^he personal

MANDUKYA KAR1KA

245

L 16]

and external objects are mutually related by way of
causation? The answer is:

1 1 u

1 6. First He imagines the individual (soul),
and then He imagines the different objects,
external and personal. The individual gets his
memory in accordance with the kind of
thought impressions lie has.

Like the fancying of a snake in a rope He purvam
kalpayate , first imagines; on the pure Self that is devoid
of such characteristics; jlvam , the individual, that is a
bundle of causes and effects expressing themselves
through such beliefs as “I act; and mine are the (result-
ing) sorrows and happiness”. After that, for his sake.
He (the Lord) imagines different objects, such as the
vital force and so on; bd/iynn ddhydtmikdn ca era,
both external and personal; dividing them into action,
instruments, and results. What is the reason for that
imagination? That is being stated. The individual
that is imagined by (the Lord) Himself and is himself
capable of imagination, gets a memory, yathavidyah , in
accordance with the kind of thought impressions that
the individual is possessed of; that fact is alluded to by
tathdsmrtih , he is possessed of that kind of memory.
Hence from the apprehension of some fancy as the cause,
there follows the apprehension of the result; 1 from
that (awareness of causal relation) follows the memory

1 1f there is? eating and drinking, there follows satisfaction ;

246

EIGHT UPANISADS

[II. 16

of the cause and the effect, and from that follows their
apprehension, as well as the awareness of the action and
accessories that this apprehension of causality leads to
and the awareness of the different results following from
those actions etc. 1 From their awareness arises their
memory; and from that memory again arises their
awareness. In this way He imagines diversely the
things, both personal and external, that are mutually
the causes and effects.

In the previous verse it has been said that the imagin-
ing of individuality is the root of all other imaginations.
Through an illustration is being shown what that
imagining of an individual soul is due to ;

fipFfFTrT: 1 1 $ V9| |

17. As a' rope whose nature has not been
well ascertained is imagined in the dark to be
various things like a snake, a line of water,
etc., so also is Self imagined variously.

As it happens in common experience that a rajjuh,
rope; that is aniscitd, not well ascertained, in its true
reality as “This is so indeed”; is t ikalpitd, imagined

if eating and drinking are absent, satisfaction is wanting; from this
the fancy follows that eating etc. are the causes of satisfaction,

*From the above awareness follows memory on another occasion ;
from that arises the awareness of the need of action with regard to
similar factors that are supposed to lead to satisfaction; from that
follows cooking, getting of rice, and producing tie result. ‘

11. 18]

MXNpCKYA KA.RIKA

247

variously, in hazy darkness, as a snake, a line of water,
or a stick, just because its real nature has not been
determined; for if the rope had been ascertained earlier
in its own essence, there would not have been such
imaginations as of a snake etc., as for instance, there
is no such imagination with regard to the fingers in
one’s own hands. This is the illustration. Similarly,
the Self is imagined to be an individual creature or
the vital force etc., just because It has not been ascer-
tained in Its true nature as pure intelligence, existence,
and non-duality, and as different from such evils as
cause and effect that are the characteristics of the
world. This is the conclusion of all the Upanisads.

ET^TT T^rr f^fr^TT I

W^fcT IcT : \\\ 6 \\

18. As illusion (on the rope) ceases and the
rope alone remains when the rope is ascertain-
ed to be nothing but the rope, so also is the
ascertainment about the Self.

As on the ascertainment that it is rajjuh era, nothing
but a rope, all the imaginations disappear and there
remains the rope alone without anything else, so also
from the scriptural text, “Not this, not this” (Br, IV
iv. 22), establishing the Self as devoid of all worldly
attributes, there dawns the light of the sun of realisation
which leads to this atma-vinwcayah , firm conviction
about the Self, viz “All this is but the Self” (Ch. VII.
xxv. 2), (the Self is) “without anterior or posterior,
without interior or exterior” (Bf. II. v. 19), “He exists

248

EIGHT UPANISADS

[II. 18

internally and externally, and hence He is birthleSvs”
(Mu. II. i. 2), “ Undecaying, immortal, undying, fearless”
(Br. IV. iv. 25), “One indeed without a second” (Ch.
VI. ii. 1).

If it be a well ascertained truth that the Self is but
one, why is It imagined as so many infinite things
like the Vital Force etc. that constitute phenomenal
existence? To this hear the answer:

ftttt \\%\u

19. (This Self) is imagined to be the infinite
objects like Prana (the Vital Force) etc. This
is the Maya of that self-effulgent One by which
He Himself is deluded.

Esd mdyct , this is the Maya tasya devasya , of that
self-effulgent Self. As the magical spell, created by the
magician, makes the very clear sky appear as though
filled with leafy trees in bloom, similar is this Maya
of the self-effulgent One, by which He Himself seems
to have become influenced like a man under delusion.
It has been said, “My Maya is difficult to get over”
(G. VII. 14).

TFT yfcT TTWfasft R cfe: I

*FTT ^ cfe: 11^ oil

O SD

20. Those who know Prana 1 consider Prana

Wranyagarbha or immanent God. This is the view of the
worshippers of Hiranyagarbha and of the Vai6esikas.

If. 22]

mXndOkya karika

249

(to be the reality that is the cause of the
world). The knowers of the elements consider
the elements to be so, 1 the knowers of qualities
( gunas ) cling to the qualities,- and the know-
ers of the categories swear by them. 3

<TF?T Trefasrt fimT cffe I
sfaTT ffcT ^rr ffa ^ rfe: IR?II

21. The knowers of the quarters (viz Visva,
Taijasa, and Prajha) consider the quarters to
be the cause. The knowers of sense-objects 4
consider the sense-objects to be so. According
to the knowers of the worlds, the worlds con-
stitute reality. 5 And the worshippers of the
gods stand by the gods.

^ fife I

^ TOTfecft ^terfafcT ^ rfe: IPRII

22. The Vedic scholars acribe reality to the
Vedas, while the sacrificers 6 ascribe this to the

J Thc Lokayata materialists swear by the four elements — earth,
water, fire, and air.

2 The Sariikhyas hold to Sattva, Rajas, and Tamas, that are
the constituents (gunas, lit. qualities) of Prakrti.

3 The Saivas hold to the Self, ignorance, and Siva as the sources
of the world.

4 The followers of Vatsyayana and others.

5 The Pauranikas understand the earth, the intermediate world
and heaven to be realities.

6 Likc Baudh^yana.

250

EIGHT UPAN1SADS

[U. 22

sacrifices. Those acquainted with the enjoyer
consider it to be the reality, 1 whereas those
conversant with the enjoyable things 2 consider
them to be so.

^ ll^ll

C\ c\ C\ X '

23. People conversant with the subtle con-
sider reality also to be so, while others dealing
with the gross consider it to be so. The wor-
shippers of God with forms consider reality as
possessed of forms, 5 whereas those who swear
by formlessness 4 call it a void.

TO TOfo?> for ^fcT =sr cTfe<?: |

3RT IRVII

24. The calculators of time (the astrologers)
call it time. The knowers of the directions
consider them real. The dabblers in theories 5
accept these to be so. And the knowers of
the universe consider the (fourteen) worlds to
be so.

1 The S&mkhya view is that the Self is an enjoyer but not an agent
of work.

2 The cooks.

3 e.g. Siva or Vi$nu.

4 The Nihilists.

3 That the metals, mantras , etc. hold in them the secret of
immortality.

II. 27]

MANDflKYA KARIKA

251

^fcT ^ Tfe |

firerfafir ^ irhh

25. The kno wers of the mind 1 call it the Self,
whereas the knowers of intelligence 2 take it
for the reality. The knowers of ideas 3 consider
them to be the reality. And the knowers of
virtue and vice 4 attribute reality to them.

^Tqt i

\\\\\\

26. Some say that reality is constituted by
twenty-five principles, 5 while others speak of
twenty -six. 6 Some say that it consists of thirty-
one categories, 7 while according to others
they are infinite.

STTfTTW Sfa Tfe l
^I'tqq^ IRVSU

1 A class of materialists.

2 A class of Buddhists.

3 The Buddhists who swear by subjective ideas without corres-
ponding external things.

4 The Mimaiiisakas.

5 Puru?a (the conscious individual soul), Pradhana or Prakrti
(Nature), Mahat (intelligence), Aharirkara (egoism), the five subtle
elements, five senses of perception, five organs of action, five
sense-objects, and mind. This is the Sftmkhya view.

6 The above 25 and God according to Patailjali.

7 The Paiupatas add raga (attachment), avidyd (ignorance), niyati
(fate), kdlakald (divisions of time), and Maya (cosmic iljjision)
to the above 28.

252

EIGHT UPANISADS

[II. 27

27. Adepts in human dealings say that the
people (that is to say, people’s pleasures) are
the real things. People conversant with the
stages of life hold those to be the reality. The
grammarians hold the view that words belong-
ing to the masculine, feminine, and neuter-
genders are the reality; while others know
reality to be constituted by the higher and
lower (Brahmans).

c c

farfofrfcr ftsrfofe s# ircii

28. People conversant with creation call
creation to be the reality. The knowers of
dissolution call it dissolution. The knowers of
subsistence call it subsistence. All these ideas
are for ever imagined on the Self.

(20-28). Prana means Prajna, the Self in the state
of latency. Everything else, ending with subsistence, is
only His product. And similarly all other popular
ideas, conceived by every being, like a snake etc. on a
rope, are mere imaginations on the Self that is devoid
of all of them; and these are caused by ignorance consist-
ing in the non-determination of the nature of the Self.
This is the purport (of these verses) as a whole. No
attempt is made to explain each of the words in the
verses starting with the word Prana, since this is of
little practical value and since the meanings of the
terms are clear.

II. 30]

MANDfTKYA K A RIKA

253

V TTRT cf fT 5 q-^qfcT I

<T V ir^T^ft rre^: JEmfa ?PT I R % 1 1

29. Anyone to whom a teacher may show a
particular object (as the reality) sees that alone.
And that thing, too, protects him by becoming
identified with him. That absorption leads to
his self-identity (with the object of attention).

To be brief, yasya, anyone to whom; a teacher or
any other trustworthy person; dar&ayet, may show;
any bhdvam , positive object, enumerated or not, from
among such things as Prana and the rest, by saying
“This is verily the reality”; sah, he (that instructed
man); padyati, sees; tain bhcivanu that object, by identify-
ing it with himself either as “I am this” or “This is mine”.
Ca, and; sah, that, that object that was shown; avati,
protects; tarn, him, that seer; asau blvutva , by becoming
one with him, with that aspirant; that is to say, that
object occupies his attention to the exclusion of all
others and keeps him confined within itself. Tadgrahah ,
state of being taken up with that, absorption in it under
the idea, “This is the reality”. That absorption, samupaiti
tam , approaches him, viz the acceptor (of the thing);
that is to say, it culminates in identification with him.

trcf *ft ii s 0 ii

30. Through these things that are (really)
non-different (from the Self ), this One is presen-
ted as though really different. Ho who truly

EIGHT UPANISADS

254

[II. 30

knows this grasps (the meaning of the Vedas)
without any hesitation.

Etaih, through these, viz Prana, etc.; aprthagbhdvaih ,
through these things that are non-diflferent, from the
Self; esah, this One, the Self; laksitah , is pointed out, is
believed in by the ignorant; prthak evaiti , as though
really different, just as a rope is considered to be diverse
imaginary things like snake etc. This is the meaning.
The idea is this: Just as to the discriminating people,
the snake etc. do not exist apart from the rope, so also
Prana etc. have no existence apart from the Self. And
this is in accord with the Vedic text, “All these are (but)
the Self'’ (By. II. iv. 6). Yah Veda , he who knows; evam,
thus: tattvena , truly; — knows from Vedic texts and
from reasoning, that all things imagined on the Self are
unreal apart from the Self, like the snake imagined in
the rope, and knows that the Self is transcendental and
untouched by illusion; salt , he; kalpayate, ( is the same
as kalpayati ), grasps, the meanings of the Vedas in their
respective contexts; avUay'ikitah , without any hesitation;
he understands that a certain passage means this and a
certain other means that. For a verse of Manu says,
“None but a knower of the Self can understand truly
the purport of the Vedas; none but a knower of the
Self can derive any benefit from the valid means of
knowledge” 1 (Manu, VI. 82).

It is being stated that the unreality of duality that

*This is Ananda Giri’s interpretation of the word kriyaphala ,
where kriya (action) stands for any valid means of knowledge;
and its phala (result) is the knowledge of Reality; for even kriya
in the sense of Vedic rites etc. is meant to serve the purpose of
illumination by purifying the aspirant’s heart.

II. 31]

mXndijkya karika

255

is established logically is also derived from the valid
evidence of Vedanta :

cPTT fsp^fasi ^3 11^ ?ll

C O ' '

31. Just as dream and magic are seen to be
unreal, or as is a city in the sky, so also is
this whole universe known to be unreal from
the Upanisads by the wise.

Svapna-mdye, dream and magic, though unreal,
being constituted by unreal things, are considered by
the non-discriminating people to be constituted by real
things. Again, just as gandharvanagaram , an illusory
city in the sky— appearing to be full of shops replete
with vendable articles, houses, palaces, and villages
bustling with men and women — is seen to vanish
suddenly before one's very eyes; or just as the svapna-
maye, dream and magic; drste, that are visible to the
eye; are unreal; tat ha, similarly; idam vHvam, this
whole universe, this entire duality; distant, is viewed;
as unreal. Where? That is being stated. Veddntesu ,
ip the Upanisads, as for instance in, “There is no differ-
ence whatsoever in It” (Br. IV. iv, 19; Ka, II, i. 2),
“The Lord on account of Maya is perceived as mani-
fold” (Br. II. v. 19), “This was but the Self in the begin-
ning — the only entity” (Br. II. iv. 17), “In the begin-
ning this was indeed Brahman, one only” (Br. I. iv. 11),
“It is from a second entity that fear comes” (Br. I. iv.2),
“But there is not that second thing” (Br. IV. iii, 23),
“But when to the knower of Brahman every thing # has
become the Self” (Br. IV. v. 15), and so on. (This is

256

EIGHT UPANISADS

[II. 31

known) vicaksanaih, by those who are better acquainted
with things, by the enlightened. This view is supported
by the following Smrti text of Vyasa: “(This universe)
is viewed (by the wise) as (unreal) like a chink on the
ground that a rope appears to be in darkness, or as
always (unstable) like a bubble on rain water, devoid
of bliss, and ceasing to exist after dissolution.”

5T TTTrT ll^ll

oo O \3 x N

32. There is no dissolution, no origination,
none in bondage, none striving or aspiring for
salvation, and none liberated. This is the
highest truth.

This verse is meant to sum up the purport of this
chapter. If from the standpoint of the highest Reality,
all duality is unreal, and the Self alone exists as the
only Reality, then it amounts to this that all our dealings,
conventional or scriptural, are comprised within the
domain of ignorance, and then there is na nirodhah ,
no dissolution, nirodha being the same as nirodhana ,
stoppage. Ut pat tilt, origination. Baddhah , one under
bondage, a transmigrating individual soul. Sddhaka ,
one who strives for liberation. Mamuksuh, one who
hankers after liberation. Muktalj , one who is free from
bondage. In the absence of orgination and dissolution,
bondage etc. do not exist. Iti esd paramarthata, this is
the highest truth. How can there be absence of origina-
tion and dissolution? The answer is: Because of the
absence of duality. The non-existence of duality is
established by various Vedic texts such ms, “Because

II. 32]

MANDfiKYA KXRIKX

257

when there is duality, as it were” (Br, II. iv. 14), “(He
goes from death to death) who sees difference as ft were
in It” (Br. IV. iv. 19; Ka. II. i. 10). “All this is but the
Self” (Ch. VII. *xv. 2), “All this is but Brahman” (Nr.
U. 7), “One without a second” (Ch. VI. ii. 1), (“This
Brahman, . . . ), and this all are the Self” (Br. II. iv. 6,
IV. v. 7). Origination or dissolution can belong only to
a thing that has existence, and not to one that is non-
existent like the horn of a hare. Nor can the non-dual
have either birth or death. For it is a contradiction in,
terms to say that a thing is non-dual and yet has birth
and death. And as for our empirical experience of Prana
etc., it has been already stated that it is all a super-
imposition on the Self like a snake on a rope. For such
a mental illusion 1 as the fancying of a rope for a snake
does not either originate from or merge in the rope. 2
Nor does the rope-snake originate in the mind and
merge there, 3 nor does it do so from both (the rope
and the mind). 4 Similar is the case with duality which
is equally a mental illusion, for duality is not perceived
in a state of concentration or deep sleep. Therefore it
is established that duality is a mere figment of the brain.
And therefore it has been well said that since duality
does not exist, the highest truth consists in the non-
existence of dissolution and the rest.

* A creation of the ignorance subsisting in the mind.

2 For the birth or death of an illusion is equally illusory. If these
be Objectively real, the snake should be perceived by all who see
the rope.

a For if birth and death are only subjective, the snakeshpuld not
be perceived outside.

4 For it is not experienced as such.

9

258

EIGHT UPANISADS

[II. 32

Objection : If such be the case, then the scriptures
have for their objective only the proving of the non-
existence of duality, not the proving of the existence
of non-duality, the two objectives being contradictory.
And as a result, one will be landed into Nihilism,
inasmuch as non-duality has no evidence in its support
and duality is non-existent.

Answer : Not so, for why should you revive a point
already dismissed with the statement that illusions,
like that of a snake on a rope, cannot occur without a
substratum?

To this the objection is raised thus: The rope that is
supposed to be the substratum of the illusion of the
snake is itself non-existent, and hence the analogy is
irrelevant.

Answer: Not so, for even when the illusion dis-

appears, the non-illusory substratum can continue to
exist by the very fact of its being non-illusory.

Objection : The non-dual (substratum), too, is unreal
like the snake fancied on a rope.

Answer : It cannot be so, for just as the rope con-
stituting a factor in the illusion (of snake) exists as an
unimagined entity even before the knowledge of the
fton-existence of the snake, so also the non-dual (Self)
exists, since as a last resort It has to be assumed to be
non-illusory. Besides, the being who is the agent of the
imagination cannot be non-existent, since his existence
has to be admitted antecedent to the rise of the illusion . 1

1 The Self has to be assumed as the substratum of the illusory
appearance of duality; It survives all illusions as the witness of
their disappearance; and as a matter of course ft precedes the

II. 32]

MA.NDUK.YA KARIKA

259

Objection : But if the scriptures do not deal with the

Self as such, how can they lead to a cessation of the
awareness of duality?

Answer: That is no defect, for duality is super-
imposed on the Self through ignorance, just as a snake
is on a rope.

Objection : How ?

Answer: All such conceptions, as “I am happy,
miserable, ignorant, born, dead, worn out, embodied;
I see; I am manifest and unmanifest, agent and enjoyer
of fruits, related and unrelated, emaciated and old
and I am this and these are mine,” — are superimposed
on the Self. The Self permeates all these ideas, for It
is invariably present in all of them, just as a rope is
present in all its different (illusory) appearances as a
snake, a line of water, etc. Such being the case, the
knowledge of the nature of the substantive (Self) has
not to be generated by scriptures, since It is self-establish-
ed. The scriptures are meant for proving something that
is not already known, for should they restate something
that is already known they will lose their validity . 1
Since the Self is not established in Its own nature owing
to the obstacle of such attributes as happiness that are
super-imposed by ignorance, and since the establishment
in Its own reality is the highest goal, therefore the
scriptures aim at removing from the Self the ideas

illusion. Therefore there can be no question of Nihilism even on the
supposition that the Self is not presented positively by the
Upani§ads.

! Consisting in presenting something not known otherwise and
not sublated later.

260

EIGHT UPANISADS

[II. 32

of happiness and the rest, by generating with regard
to It the ideas of not being happy etc. through such
texts as “Not this, not this” (Br. IV. iv. 22), “Not
gross” (Bp. III. viii. 8) etc. Unlike the real nature of
the Self, the attributes of unhappiness etc. are not
invariably present in consciousness simultaneously with
such attributes as happiness etc.; 1 for if they were
persistently present, no alteration could be created by
the superimposition of attributes like happiness etc.,
just as there can be no coldness in fire possessed of the
specific characteristic of heat. Therefore it is in the
attributeless Self that the distinct characteristics of
happiness etc. are imagined. And as for the scriptural
texts speaking of the absence of happiness etc. in the
Self, it is proved that they are merely meant to remove
the specific ideas of happiness etc. from It. And in
support of this is this aphorism of those who are versed
in the meaning of scriptures: “The validity of the

scriptures is derived from their negation of positive
qualities from the Self.” 2

The reason for the preceding verse is being adduced:

1 If the absence of happiness etc. are natural to the Self, why
should they not accompany every perception of the latter? The
answer is: The Self may reveal Itself, and yet the opposition

between Its absence of happiness etc. and Its empirical modes of
happiness etc. may not become patent owing to the influence of
human ignorance.

2 This is a quotation from Dravidacarya. The idea is this:
“Though words may not have any positive meaning with regard
to Brahman, the validity of the scripture is well established; for
the words, that are associated with negation and are well known as
denoting the absence of those qualities, eliminate all duality from
the Self.”

II. 33]

MiNDUKYA KiRlKA

261

^ ^q'cr: i

'mJ ^TTRg-JTrfT 1 1 ^ II

33. This Self is imagined to be the unreal
things and also to be non-dual; and these
perceived things are also imagined on the non-
dual Self. Therefore non-duality is auspicious.

In (such illusions as) “This is a snake", “This is a
stick", “this is a streak of water", etc. the very thing cal-
led rope is imagined to be such unreal things as a snake,
a streak of water, etc. and also as the one real thing —
the rope; similarly, the Self is imagined to be such multi-
farious unreal things as Prana etc. which do not exist.
But this is not done from the standpoint of reality, for
nothing can be perceived by anybody unless the mind
is active, nor can the Self have any movement. And
things, perceivable to the unsteady mind alone, cannot
be imagined to subsist in reality. 1 Therefore though
the Self is ever of the same nature, It alone is imagined
to be such unreal things as Prana etc., and again as
existing in Its own nature of non-duality and absolute
Reality. It is supposed to be the substratum of every-
thing, just as a rope is of the snake etc. And those
perceived entities, too, viz Prana and the rest, are
imagined on the Self alone that is non-dual and absolute
Reality, for no illusion can be perceived that is without
a substratum. Thus since non-duality is the substratum

1 “Diversity perceived on the motionless Self cannot be fancied
to have real existence” is the interpretation according to Ananda
Giri who takes “motionless” as the synonym of pracalita> that
in which mo^on is absent.

262

EIGHT UPANISADS

[II. 33

of all illusion, and since this non-duality is ever un-
changing in its own nature, advayatd , non-duality;
is Siva., auspicious, even in the state of illusion. But
the illusions alone are evil, for they generate fear like
that from the snake seen on a rope for instance. Non-
duality is free from fear; hence that alone is auspicious.

JT 'TO ^FTO f% II^VII
34. This world, when ascertained from the
standpoint of the Self does not continue to be
different. Nor does it exist in its own right. Nor
do phenomenal things exist as different or non-
different (from one another or from the Self).
This is what the knowers of Truth understand.

Why, again, is non-duality auspicious? Inauspicious-
ness is to be found where there is diversity or, in other
words, where there is difference of one thing from
another. For idatn , this, the manifold phenomenal
world, consisting of Prana, etc.; when ascertained
atmabhavena , from the standpoint of the supreme
Self, the non-dual and absolute Reality; does not
continue to be nand, multiple or different in substance,
just as an illusory snake has no separate existence when
it is found out with the help of a light to be identical
with the rope. Besides, this world never exists svetta,
in its own nature, in the form of Prana etc., because
of its having been imagined like a snake on a rope.
Similarly, the objects, called Prana etc., are not distinct
from each other in the sense that a buffalo exists as

II. 35] MANDUKYA KARIKA 263

something different from a horse. Accordingly, just
because of the unreality (of duality) there is nothing
that can exist as non-separate from one another or
from the supreme Self. The Brahmanas, the knowers
of the Self; viduh, realised, the supreme Reality; ill,
thus. Hence non-duality is auspicious, for it is free
from the causes of evil. This is the purport.

The perfect realisation, as described above, is being
extolled :

\\\\w

35. This Self that is beyond all imagination,
free from the diversity of this phenomenal
world, and non -dual, is seen by the contempla-
tive people, versed in the Vedas and unafflic-
ted by desire, fear, and anger.

Munibhih , by the constantly contemplative people,
by the discriminating ones; from whom have been
removed for ever attachment, fear, envy, anger, and
all other faults; vedaparagaih , by those who have under-
stood the secrets of the Vedas, by the enlightened souls;
by those who are ever devoted to the purport of the
Vedas; dr$tah , is realised; ayam , this Self; which is
nirvikalpah , devoid of all imaginations; and which is
prapancopcusaniah : prapanca is the vast expanse of the
variegated phenomenal world, and the Self in which
there is the upasama , total negation, of this, is the
prapan copasama. And therefore It is advayah, without
a second. Jhe idea is that the supreme Self is realisable

264 EIGHT UPAN1SADS [If. 35

only by the men of renunciation who are free from
blemishes, who are learned, and who are devoted to
the secrets of the Upanisads, but not so by the logicians
and others whose hearts are tainted by attachment
etc. and whose philosophies are enamoured of their
own outlooks.

NON

art cf srro ^^Nnrfsr^r ii^ii

36. Therefore, after knowing it thus, one
should fix one’s memory on (i.e. continuously
think of) non-duality. Having attained tho
non-dual, one should behave in the world as
though one were dull-witted.

Since non-duality is auspicious and free from fear
by virtue of its being by nature devoid of all evil, there-
fore viditva enam , having known it, evam, thus; yojayet
smrtim , one should fix one’s memory, advaite , on non-
duality; one should resort to one’s memory for the
realisation of non-duality. 1 And having comprehended
that non-duality etc., having realised directly and
immediately the Self that is beyond hunger etc., birth-
less, and above all conventional dealings, after attain-
ing the consciousness, “I am the supreme Brahman,”
lokam dcaret , one should behave in the world; jadavat y
like a dull-witted man, that is to say, without advertising
oneself as “l am such and such”.

*Even after knowing the import of the Upanisad, there is need
of continuously revolving in one’s mind those ideas so that they
may become firmly rooted.

II. 37]

MiNDUKYA KiRIKA

265

It is being stated as to what should be the code of con-
duct according to which he should behave in the world :

\\^\\

37, The mendicant should have no appreci-
ation or greetings (for others), and he should
be free from rituals. He should have the body
and soul as his support, and he should be
dependent on circumstances.

Giving up all such activities as appreciation or greet-
ing; that is to say, having given up all desire for external
objects and having embraced the highest kind of formal
renunciation, in accordance with the Vedic text, “Know-
ing this very Self, the Brahmanas renounce ( . . . and
lead a mendicant life)” (Br. III. v. 1), and the Smrti
text, “With their consciousness in that (Brahman)
their Self identified with That, ever intent on That,
with That for their supreme goal” (G. V. 17). Cala ,
changing, is the body, since it gets transformed every
moment; and acala, unchanging, is the reality of the
Self. Whenever, perchance, impelled by the need of
eating etc., one thinks of oneself as “I” by forgetting
the reality of the Self that is one’s niketa , support,
one’s place of abode, and that is by nature unchanging
like the sky, then the cala , changing body, becomes his
niketa , support. The man of illumination who thus has
the changing and the unchanging as his support, but
not the man who has external objects as his support,
is the caUtcalaniketa. And he bhavet , should be;

266

EIGHT UPANISADS

[II. 37

yddrcchikah , dependent on circumstances; that is to
say, he should depend entirely on strips of cloth,
coverings, and food that come to him by chance for the
maintenance of the body.

cTfaWTSiTTfoW 5R* TOIT § 3TfT<T: I

^%cT 1 1 ^ 1 1

C\ c % x

38. Examining the Reality in the context of
the individual and in the external world, one
should become identified with Reality, should
have his delight in Reality, and should not
deviate from Reality.

The external entities such as the earth, and the personal
entities such as the body, are unreal like the snake
imagined on a rope or like dream, magic, etc., in accord-
ance with the Vedic text, “All modification exists only
in name, having speech for its support” (Ch. VI. iv. 1),
and the Self is that which exists within and without,
that is birthless, without cause and effect, without any
inside or outside, full, all-pervasive like space, subtle,
motionless, attributeless, partiess, and actionless, as is
indicated in the Vedic Text, “That is truth, that is the
Self, and That thou art” (Ch. VI. viii-xii) — drstva,
having seen, the Reality in this way; tattvlbhutah, (one
should) become identified with Reality; taddrdmah ,
(one should) have one’s delight only in the Self, and not
in anything external like one lacking in realisation, who
accepts the mind as the Self, and thinks the Self to be
changing in accordance with the changes of the mind,
or at times accepts the body etc. to be the Self and
thinkk, “I am now alienated from Reality that is the

II. 38] MlNDUKYA KARIKA 267

Self”; and when at times the mind becomes concentrat-
ed, who thinks himself to be united with Reality and in
peace under the belief, “1 am now identified with
Reality”. The knower of the Self should not be like
that, because the nature of the Self is ever the same, and
because it is impossible for anything to change its
nature; and one should be for ever apracyutah, unwaver-
ing from Reality, under the conviction, “I am Brahman”,
that is to say, he should ever have the consciousness of
Reality that is the Self, in accordance with such Smrti
texts as “(The enlightened man) views equally a dog or
an outcast” (G. V. 18), “(He sees who sees the supreme
Lord) existing equally in all beings” (G. XII l. 27).

CHAPTER 111

ADVAITA PRAKARANA (ON NON-DUALITY)

In the course of determining the nature of Om (in
Chap. I) it was stated as a mere proposition that the
Self is the negation of the phenomenal world, and is
auspicious and non-dual. It was further said that
“duality ceases to exist after realisation" ( Kdriku , I.
18 ). As to that* the non-existence of duality was
established by the chapter 'On Unreality’ with the help
of such analogies as dream, magic, and a city in space,
and through logic on the grounds of “being perceived",
“having a beginning and an end", and so on. Should
non-duality be admitted only on the authority of scrip-
ture (and tradition), or should it be accepted on logical
grounds too? In answer to this it is said that it can be
known on logical grounds as well. The chapter 'On
Non-duality’ starts to show how this can be possible.
It was concluded in the preceding chapter that all
diversity, comprising the worshipped, worship, and so
on, is unreal and the absolute, non-dual Self, is the
highest Reality; for —

snff srm i

*Tcf forsft frw: u $11

O C. *

1. The aspirant, betaking himself to the
devotional exercises, subsists in the condi-
tioned Brahman. All this was but the birthless
Brahman before creation. Hence such a man is
considered pitiable (or narrow in his, outlook).

III. 2]

mXndukya jcXruca

269

Upasanaxritah, is a worshipper who resorts to upasana,
devotional exercises (like worship and meditation),
as the means of his liberation, under the belief, “I am a
worshipper, and Brahman is to be adored by me.
Though I now subsist jdte brahmani , in the conditioned
Brahman, 1 shall through my devotion to It, attain
a jam brahma , the unconditioned Brahman, after the
fall of my body. Prdk utpatteh ajam saw am > before
creation all this, including myself, was but the birthless
Brahman. Through my devotional exercises 1 shall
regain that which I essentially was prdk utpatteh , before
my birth, though, after being born, 1 now subsist jdte
brahmani , in the conditioned Brahman.” The dharmah ,
aspirant; updsanCdritah , who betakes himself to such
devotional exercises; since he is cognisant of such as
partial Brahman, tena , for that very reason; asau , that
man; smrtah , is considered; krpanah , pitiable, limited
(Br. III. viii. 10), by those who have seen the eternal
and birthless Brahman; this is the idea. And this is in
accord with the following text of the Upanisad of the
Talavak&ra section. ‘That which is not uttered by
speech, that by which speech is revealed, know that
alone to be Brahman, and not what people worship as
an object” (Ke. I. 5).

3Tcft TO I

mi ?r 3TT# f%f^rrspTR irii

2. Hence I shall speak of that (Brahman)
which is free from limitation, has no birth, and
is in a st»te of equipoise; and listen how noth-

EIGHT UPANISADS

270

[III. 2

ing whatsoever is bom in any way, though it
seems to be bom.

Since on account of one's failure to attain the birth-
less Self, existing within and without, one becomes
limited by thinking oneself through ignorance to be
unworthy, and since on that account one comes to
believe, “I am born, I subsist in the conditioned
Brahman, and having recourse to Its worship 1 shall
attain (the unconditioned) Brahman'’, at ah, therefore;
vaksydrni , I shall relate; akdr panyam, freedom from
misery, limitlessness, the birthless Brahman; for that
indeed is a source of limitation, “where one sees another,
hears another, knows another. That is limited, mortal,
and unreal” (Ch. VII. xxiv. 1), as is asserted in such
Vedic texts as “All modification exists in name only,
having speech for its support” etc. (Ch. VI. iv. 1).
Opposed to this is that which has no limitation, which
is within and without and is the birthless Brahman,
called the Infinite, on realising which there is cessation
of all misery caused by ignorance. I shall speak of that
freedom from limits. This is the purport. That thing is
ajdti, birthless; samatdm gatam , established in a state
of equipoise, poised. Why? Since It has no inequality
of parts. Anything that is composite is said to evolve
when its parts undergo loss of balance. But since this
thing is partless, It is established in equilibrium, and
hence It does not evolve through any change in any
part. Therefore, It is birthless and free from misery.
Hear yathd, how; samantatah , in all respects; kimcit ,
anything, small though it be; na jay ate, is not born;
though jdyamdnam, it may (seem to) be born, dike a snake

III. 3]

MANDftKYA KARIKA

271

from a rope, in consequence of perception under igno-
rance. Hear the secret how It is not born — how Brahman
remains unborn in every way. This is the idea.

The promise was, “I shall speak of Brahman which
has no birth and which is free from limitation.” Now
it is said, “I shall adduce the reason and the analogy
for proving this”:

3TTcTTT I

w mtrrftresm 11311

3. Since the Self is referred to as existing
in the form of individual souls in the same way
as space exists in the form of spaces confined
within jars, and since the Self exists in the
form of the composite things just as space
exists as jars etc., therefore in the matter of
birth this is the illustration.

Hi, since; Citmd, the (supreme) Self; is subtle, partless,
and all-pervasive dkdsavat , like space; — since that very
supreme Self that is comparable to space, uditah , is
referred to; jlvaih , as existing in the form of individual
souls, the individual knowers of the bodies etc.; iva,
in the same way; akddavat ghatdkaiaih , as space is
referred to as existing in the form of spaces circum-
scribed by jars. Or the explanation is: As space is
(i uditah ) evolved in the form of spaces within the jars,
so also has the supreme Self evolved as the individual
souls. The idea implied is that the emergence of individ-
ual souls from the supreme Self that is heard* of in

272

EIGHT UPANISADS

[111. 3

the Upanisads is comparable to the emergence of the
spaces in the jars from the supreme space; but this is
not so in any real sense of the term. Just as from that
space evolve composite things like jars etc., so also
from the supreme Self, that is comparable to space,
emerge the composite things like the earth etc., as well
as the bodies and senses that constitute the individual,
all of them taking birth through imagination like a
snake on a rope. This fact is stated in ghatadivat ca ,
and like a jar etc.; it is evolved samghdlaih , in the
form of composite things. When with a view to make
the fact understood by people of poor intellect, the
birth of creatures etc. from the Self is referred to by the
Vedas, then jdtau , with regard to birth, when that is
taken for granted ; etat nidarkinam , this is the illustration,
as it has been cited in the analogy of space etc.

wsTfofT mi i

O ' o

snarer tfSPSteRt cTg^ffaT 1 1 VI I

4. Just as the space confined within the
jars etc. merge completely on the disintegra-
tion of the jars etc., so do the individual souls
merge here in this Self.

Just as the spaces within a jar etc. emerge into being
with the creation of the jar etc., or just as the spaces
within the jar etc. disappear with the disintegration of
the jar etc., similarly, the individual souls emerge into
being along with the creation of the aggregates of
bodied etc., and they merge here in the %lf on the

HI. 5]

MlND&KYA karikI

273

disintegration of those aggregates. But this is not so
from their own standpoint.

The next verse is by way of an answer to those
dualists who argue, “If there be but one Self in all the
bodies, then when one of the souls undergoes birth
or death or enjoys happiness etc., all souls should share
in these; besides there will be a confusion of the actions
and their results.”

^ cTS^ffaT: H^ll

5. Just as all the spaces confined within
the various jars are not darkened when one of
the spaces thus confined becomes contaminat-
ed by dust, smoke, etc., so also is the case
with all the individuals in the matter of being
affected by happiness etc.

Yatfia , just as; ekasmin gliatakase rajodhumddibhih
yute> when one of the spaces confined in ajar is polluted
by dust, smoke, etc.; na, not; sarve , all the spaces,
confined within the jars etc., are defiled by that dust or
smoke etc.; tadvat , just like that; ji\dh y creatures; are
not affected by sukhddibhih , by happiness etc.

Objection : Is not the Self but one?

Answer : Quite so. Did you not hear that there is
but one Self which like space inhabits all the aggregates
(of body and senses) ?

Objection : If the Self be one. It will experience

happiness ajid sorrow everywhere. •

274

EIGHT UPANISADS

[III. 5

Answer : This objection cannot be raised by the
Samkhyas. For a follower of the Samkhya philosophy
cannot surely posit happiness, sorrow, etc. for the soul,
inasmuch as he declares that joy, misery, etc. inhere in
the intellect. Moreover, there is no valid ground for
imagining that the Self, that is Consciousness by nature,
has any multiplicity.

Objection : In the absence of multiplicity, the
(Samkhya) theory that Pradhana (i.e. Primordial
Nature) acts for others (viz Purusas, the conscious
souls) has no leg to stand on.

Answer: No, since whatever is accomplished by
Pradhana cannot get inseparably connected with the
Self. If it were a fact that any result in the form of
either bondage or freedom inhered in the souls separate-
ly, then the supposition of a single Self would run
counter to the (Samkhya) theory that Pradhana acts
for others, and therefore it would be logical to assume
a multiplicity of souls. But as a matter of fact, it is
not admitted by the Samkhyas that any result, be it
bondage or freedom, that is accomplished by Pradhana,
can inhere in the soul; on the contrary, they hold that
the souls are attributeless and are pure consciousness.
Hence the theory, that Pradhana acts for others, derives
its validity from the mere presence of the Self, and not
from Its multiplicity. Therefore the fact that Pradhana
acts for others, cannot be a logical ground for inferring
the existence of many souls. And the Samkhyas have no
other proof to validate their theory that each soul is
different from all others. If it be held that Pradhana by
itself undergoes bondage or liberation by virtue of the
mere presence of the supreme One (viz God), and that

HI. 5]

MANDUKYA KARIKA

275

God becomes an occasion for the activity of Pradhana
by the mere fact of His existence which is the same as
pure Consciousness, and not on account of any specific
quality, then the assumption of a multiplicity of souls
and the rejection of the meaning of the Vedas are the
results of mere stupidity. 1

As for the view of the Vaisesikas and others who
assert that desire and the rest inhere in the soul, that,
too, is untenable; for the impressions (of past exper-
iences) that generate memory cannot remain insepa-
rably located in the Self that has no location. And since
(according to them) memory arises from a contact
of the soul with the mind, there can be no fixed, tenable
rule regarding the rise of memory; or there will be
the possibility of the rise of all kinds of memory simult-
aneously. Moreover, the souls that are devoid of touch
etc. and belong to a different category cannot logically
come into contact with the mind etc. Furthermore,
it is not a fact, though these others believe in it, that
qualities like colour or such categories as action, genus,
species, or inherence exist independently of the sub-
stances. If they were absolutely different from sub-
stances, and if desire etc. were so from the soul, those
qualities etc. would not have any reasonable relation
with substances, (nor would desire etc. have any relation
with the soul).

Objection : It involves no contradiction to say that

categories that become associated from their very birth
can have the relationship of inherence.

1 This refutes the view of those Samkhyas who believe Jn one
God as well as in a multiplicity of souls.

276

EIGHT UPANISADS

[III. 5

Answer: Not so; since the eternal Self exists before
the ephemeral moods like desire, no theory of con-
genital inherence can be logically advanced. If on the
contrary, desire and the rest are supposed to have an
inseparable relation with the soul from their very birth,
then there arises the possibility of their becoming as
everlasting as the quality of vastness that the soul
possesses (even according to the VaiSesikas). And
that is not a desirable position, for that will lead to
the conclusion that the soul has no freedom from the
bondage (of desire etc). Besides, if the relationship
of inherence be different from a substance, then one
has to posit another relationship for its being connected
with the substance, just as much as such a relationship
(viz conjunction) is assumed in the case of substance
and quality (by VaiSesikas).

Objection : Inherence being an eternal, inseparable
connection, there is no need of positing another rela-
tionship to connect it (with a substance).

Answer: In that case, since entities that are con-
nected through the relation of inherence remain eternally
joined, there can be no possibility of their being separate.
Alternatively, if the substances and the rest be absolutely
disparate, then just as things possessing and not possess-
ing the attribute of touch cannot come in contact, so
also those substances etc. cannot become related (with
such categories as relation, qualities, etc.) by way of
possession that is implied by the sixth case. 1 Besides,
if the Self is possessed of such qualities as desire etc.

* We cannot say for instance, “This thing is related to that
colour through inherence”, which in ordinary parlance is expressed
by saying, “This thing has that colour”.

HI. 6]

MANDllKYA KAR1KA

277

that are subject to increase and decrease. It will be open
to the charge of being impermanent like the bodies and
the fruits of actions. And the other two faults of Its
being possessed of parts and being subject to mutation,
just like the bodies etc., will be unavoidable. On the
other hand, if on the analogy of the sky, appearing to.be
blackened by dust and smoke attributed to it through
ignorance, it is supposed that the Self appears to be
possessed of the defects of happiness and sorrow gener-
ated by such limiting adjuncts as the intellect that are
superimposed on It through ignorance, there remains no
illogicality in Its possessing bondage, freedom etc. in
an empirical sense. For all schools of thought, while
admitting the (relative reality of) empirical modes of
behaviour originating from ignorance, deny their
absolute reality. Therefore the imagination of the
multiplicity of souls that the logician resorts to is quite
uncalled for.

It is being shown how, through ignorance, there can
be the possibility in the same Self, of that same variety
of actions that becomes possible on the assumption of
a multiplicity of souls:

cfsr # i

arwrarai u^n

6. Though forms, actions, and names differ
in respect of the differences (in space creatod
by jars etc.), yet there is no multiplicity in
space. So also is the definite conclusion with
regard to.the individual beings.

278

EIGHT UPANISADS

tin. 6

As in the same space there is a (supposed) difference
of dimensions such as smallness and bigness in respect
of the spaces enclosed by a jar, a water bowl, a house,
etc., so also there is a difference of functions such as
fetching or holding water, sleeping, etc., and of names
such as the space in a jar, the space in a water bowl,
the space in a house, etc., which are all created by those
jar etc.; but all these differences are not surely real that
are implied in conventional dealings involving dimen-
sions etc. created in space; in reality akittasya na hhedah
asti , space has no difference nor can there be any empiri-
cal dealing based on the multiplicity of space unless
there be the instrumentality of the limiting adjuncts.
Just as it is the case here, so also jivesu, with regard to
the souls, that are created as individual beings by the
conditioning factors of the bodies and are comparable
to spaces enclosed by jars; this nirnayah , definite
conclusion, has been arrived at by the wise after
examination.

______ . r r T . r* .... . Tr , , , _

TOrcrer srcpjrm wtirw *r«rr i

sftat forrowft cT«rr ii^ii

7. As the space within a jar is neither a
transformation nor a part of space (as such),
so an individual being is never a transfor-
mation nor a part of the supreme Self.

Objection : The experience of difference with
regard to those spaces in the jars etc. follows a real
pattern.

Answer; This does not accord with, fact, since

in. 8]

MANDflKYA KARIKA

279

ghat dk as ah, the space within a jar; na vikdrali , is not
a transformation, of the real space, in the sense that
a piece of gold ornament is of gold, or foam, bubbles,
and ice are of water; nor is it avayavaii , a part, as for
instance the branches etc. are of a tree. Yathd, as;
the space in a jar is not a transformation of space in
that sense; lathd, similarly, just as shown in the illus-
tration; jlvah, an individual being, that is comparable
to the space within a jar; is na sudd , never; either a
transformation or a part dtmanah , of the supreme Self,
that is the highest Reality and is comparable to the
infinite space. Therefore the dealings, based on the
multiplicity of the Self, must certainly be false.

Inasmuch as the experience of birth, death, etc.
follows as a consequence of the differentiation among
individuals created by the limiting adjuncts constituted
by the bodies, just as the experience of the forms, actions
etc. are the results of the ideas of difference entertained
with regard to the spaces within jars etc., therefore the
association of the soul with such impurities as suffering,
consequences of actions, etc. is caused by that alone, but
not in any real sense. With a view to establishing this
fact with the help of an illustration the text goes on:

mi mfa *im wfor m: i
mi w:^^T*TR*TTsfq- ii^ii

8. Just as the sky becomes blackened by
dust etc. in the eyes of the ignorant, so also the
Self becomes tarnished by impurities in the
eyes of tl^ unwise.

280

EIGHT UPANISADS

[III. 8

Yathd , as, in common experience; gaganam, the
sky; bhavati , becomes; malinam , blackened, by cloud,
dust, smoke, and such other impurities; bdldndm , to
the non-discriminating people; but to the truly dis-
criminating people, the sky is not blackened; tathd ,
so also abuddhdnam , to the unwise, to those only who
cannot distinguish the indwelling Self, but not to those
who can distinguish the Self; dtmd, the supreme Self,
the knower and the innermost; bhavati , becomes;
malinah , tainted; malaih , with impurities — the impuri-
ties of mental defects and results of action. For a
desert does not become possessed of water, foam,
wave, etc. just because a thirsty creature falsely attrib-
utes these to it. Similarly, the Self is not blemished
by the impurities of suffering etc. attributed to It by the
ignorant. This is the idea.

The same idea is being elaborated again:

# ^ROTwrifafa i

o ^

9. The Self is not dissimilar to space in the
matter of Its death and birth, as well as its going
and coming, and existence in all the bodies.

The idea implied is that one should realise that in
the matter of birth, death, etc., the Self in all the bodies
is quite on a par with space confined in a jar, so far as
its origination, destruction, coming, going, and motion-
lessness are concerned.

sffHm stt 'ff c r c rf%f^ fa# iit°n

III. 11]

MANDUKYA KARIKA

281

10. The aggregates (of bodies and senses)
are all created like dream by the Maya of the
Self. Be it a question of superiority or equality
of all, there is no logical ground to prove their
existence.

Samghdtdh , the aggregates, of bodies etc., that are
analogous to the jars etc.; are like the bodies etc. seen
in a dream and like those conjured up by a magician;
and are atma-maya-visarjitah , produced, conjured up,
by the Maya, ignorance, of the Self; the idea is that
they do not exist in reality. Though there may be
adhikya, superiority, of the aggregates of the bodies
and senses of the gods and others in comparison with
those of the beasts and others, or there may be sdmya ,
equality of all; still hi, since; there exists na upapattih ,
no valid ground, no possibility, for them — there is no
reason establishing the existence of these things; there-
fore they are created by ignorance alone — they do not
exist in reality. This is the meaning.

(Upanisadic) texts that go to establish the fact that
the reality of the non-dual Self is proved on the evidence
of the Vedas, are now being referred to:

qrt sfta: ^ tfsrctfw: huh

11. It has been amply elucidated (by us) on
the analogy of space, that the individual liv-
ing being that conforms to the soul of the
sheaths, counting from that constituted by the
essence o& food, which have been fully dealt

282 EIGHT UPANISADS [III. 11

with in the Taittiriya Upanisads is none other
than the supreme Self.

Rasddayah, the essence of food etc., that is to say,
the layers of covering constituted by the essence of
food, the vital force, etc. which are comparable to
the sheaths of swords, as the preceding ones are more
and more external in relation to the earlier ones; —
these have been vyakhyatah, fully dealt with; tail-
tiny ake, in a part of the Upanisad of the Taittirlyaka
branch (Tai. II. i-vi). That which is atma, the soul,
the inmost entity; tesam, of them, of all the sheaths;
because of which (sou!) the sheaths come to have exist-
ence; is called jivdfr, the living being, since it is the
source of animation. It is being said as to what it is.
It is parah, the supreme Brahman Itself, that was in-
troduced earlier in the text, “Brahman is truth,
knowledge, infinity” (Tai. 11. i) — the Brahman from
which, it was stated that, through the Maya of the
Self, emerged like dream or magic ( Karika , III. 10)
(first) space etc. and then the composite things called
the sheaths counting from the one composed of the
essence of food (Tai. II. i). That very Self sampra-
kaiitah, has been held forth, by us as analogous to
space in the verses beginning with “Since the Self is
referred to as existing in the form of individual souls
in the same way as space” ( Karika , III. 3). The idea
implied is that the Self is not to be established by the
mere human intellect just as much as It cannot be by
the imagination of the logicians.

t^sUTJT^: ^ *T«TTSSsprer: 11**11

III. 13]

MiNDUKYA KARIKA

283

12. As it is demonstrated that space in the
earth and the stomach is but the same, simi-
larly in the Madhu-Brahmana the supreme
Brahman is revealed as the same with refer-
ence to the different dual contexts.

Moreover, prakasitam , it has been revealed; dvayoh
dvayoh , with reference to the different dual contexts
— the superhuman and the corporeal — that the “shin-
ing, immortal being” dwelling inside the earth etc. as
the knower, is but Brahman, the supreme Self, that
is everything (Br. II. v. 1-14). Where (has this been
revealed)? That is being stated: The word madhujnana
is used in the sense of that from which is known madhu ,
nectar, the cause of immortality, called the knowledge
of Brahman which leads to blissfulness; so it means
the (chapter called) Madhu-Brahmaria (of the Brhada-
ranyaka Upanisad); in that Madhu-Brahmana. Like
what? Yathd , as, in the world; the same akasah , space;
is prakaMtah , demonstrated to exist, through inference;
prthivyam udare ca eva , in the earth and the stomach;
similar is the case here. This is the purport.

tin 11*311

13. The fact that the non-difference of the
individual and the supreme Self is extolled by
a statement of their identity, and the fact that
diversity is condemned, become easy of com-
prehension from this point of view alone*

284 RIGHT UPANIS ADS [III. 13

The fact that ananyatvam jtvaimanah, the non-differ-
ence of the individual soul and the supreme Self, as-
certained through reasoning and the Vedas; is praSasyate,
praised, by the scriptures and Vyasa and others; abhe*
dena , by a reference to (the result consisting in) the
identity of the individual and the supreme Self; 1 and
the fact that the perception of multiplicity, that is
common and natural to all beings and is a view formulat-
ed by the sophists standing outside the pale of scriptural
import, nindyate , is condemned, by the knowers of
Brahman as well in such texts as, “But there is not that
second” (Bp. IV. iii. 23), “it is from a second entity
that fear comes” (Bp. 1. iv. 2), “When he makes a very
little difference, then he is subjected to fear” (Tai. 11.
vii. 1), “ , . . and this all are the Self” (Br. II. iv. 6, IV.
v, 7), “He who perceives here multiplicity, as it were,
goes from death to death” (Ka. II. i. 10), tat yat , all
that, has been said (thus); exam hi samanjasam , becomes
thus easy of comprehension; that is to say, becomes
logical from this point of view alone; but the perverted
views, cooked up by the logicians, are not easy of
comprehension; that is to say, they do not tally with
facts when probed into.

Co -\

awrere* fk * \\\ y \\

\ c o ^ o *

14. The separateness of the individual and
the supreme Self that has been declared (in
the Vedic texts) earlier than (the talk of)

'“He who knows the supreme Brahman becomes Brahman”
(Mu. HI. ii. 9).

III. 14]

mandukya karikX

285

creation (in the Upanisads), is only in a secon-
dary sense that keeps in view a future result
(viz unity); for such separateness is out of
place in its primary sense.

Objection: Since prdk utpatteh , earlier even than
the Upanisadic texts dealing with creation; prthaktvam
jlvdtmanoh , the separateness of the individual and the
supreme Self; prakxrtitam , has been declared; by the
Vedas, in the portion dealing with rites and rituals,
in various ways in conformity with the variety of desires
(of individuals), in such words as, “desirous of this”,
“desirous of that”, and the supreme Self, too, has been
declared in such mantra texts as, “He held the earth as
well as this heaven” (K. X. cxxi. 1), therefore, in case
of a contradiction between the sentences of the portions
on knowledge (i.e. Upanisads) and rites (i.e. Samhita
and Brahmana), why should unity alone, standing out
as the purport of the portion on knowledge, be upheld
as the reasonable one ?

To this the answer is: Tat prthaktvam , that separate-
ness; is not the highest truth; yat , which; is prakirtitam ,
declared; prdk, earlier in the portion on rites, before
the Upanisadic texts dealing with creation occur, to
wit, “That from which all these beings take birth”
(Tai. III. i), “As from a fire fly tiny sparks” (Bp. II.
i. 20), “From this Self that is such, space was created”
(Tai. II. i. 2), “That (Self) saw (i.e. deliberated)” (Ch.
VI. ii. 3), “That (Self) created fire” (Ch. VI. ii. 3), etc.
What is it then ? It is gaunam , secondary like the
separateness of the infinite space and the space within a
jar. And tWs statement is made by keeping in view the

286

EIGHT UPANISADS

[III. 14

future result, as in the sentence, “He cooks food.” 1
For the texts, speaking of difference, can never reason-
ably uphold it in any literal sense, inasmuch as the
texts dealing with the multiplicity of the Self only reit-
erate the diverse experiences of beings still under natural
ignorance. And here in the Upanisads, too, in the texts
speaking of creation, dissolution, etc., the one thing
sought to be established is the unity of the individual
and the supreme Self, as is known from such texts as
“That thou art” (Ch. VI. viii-xvi), “(While he who
worships another god thinking), ‘He is one, and I am
another’ does not know” (Br. I. iv. 10), etc. Therefore
the reiteration of the perception of multiplicity is made
by the Vedas in this world in a secondary sense only,
placing their reliance on the future demonstration of
unity that is left over as a task to be accomplished in
the Upanisads at a later stage. Or the explanation
is this: The declaration of unity has been made in
“One without a second” (Ch. VI. ii. 2) earlier than
that of creation introduced in such texts as “It (the
Self) deliberated”, “It created fire” (Ch. VI. ii. 2-3).
And that, again, will culminate in unity in the text,
“That is truth, That is the Self, and That thou art”
(Ch. VI. viii-xvi). Therefore the separateness of the
individual and the supreme Self that is met with (in
the Upanisads) anywhere in any sentence must be
taken in a secondary sense, as in the sentence, “He
cooks food”, for the thing kept in view here is the unity
that will be established in future.

Objection : Even though everything be birthless and

1 Where food stands for the ultimate form that the things being
cookect will assume.

lit. 15] MANDUKYA KARIKA 287

one without a second before creation, still after creation
all these surely have got birth, and individuals, too,
are different.

Answer: This is not so, for the Vedic texts dealing
with creation have a different object in view. This
objection was refuted earlier also by saying that, just
like dream, the aggregates are created by the Maya
of the Self, and that the birth, difference, etc. of individ-
uals are analogous to the birth, difference etc. of the
spaces within jars ( Kdrikds , III. 9-10). (Since falsity of
these have already been dealt with) therefore, taking
that very reason for granted, some Vedic texts dealing
with creation are being adduced here, from amongst
the texts dealing with creation, difference, etc., with a
view to showing that they are meant for establishing the
oneness of the Self and the individual beings.

3tft: n^n

15. The creation that has been multifari-
ously set forth with the help of the examples
of earth, gold, sparks, etc., is merely by way
of generating the idea (of oneness); but there
is no multiplicity in any way.

Srstih, the creation; yd, which; codita, has been
expounded, revealed; anyathd, in different ways; mrt-
ioha-visphuUnga-adyaih, with the help of such illustra-
tions as earth, gold, sparks, etc.; 1 sah, that, all that

1 Ch. VI. i. *6; Mu. II. i. 1.

286

EIGHT UPANISADS

[IIT. 14

future result, as in the sentence, “He cooks food.” 1
For the texts, speaking of difference, can never reason-
ably uphold it in any literal sense, inasmuch as the
texts dealing with the multiplicity of the Self only reit-
erate the diverse experiences of beings still under natural
ignorance. And here in the Upanisads, too, in the texts
speaking of creation, dissolution, etc., the one thing
sought to be established is the unity of the individual
and the supreme Self, as is known from such texts as
“That thou art” (Ch. VI. viii-xvi), “(While he who
worships another god thinking), Tie is one, and I am
another’ does not know” (Br. I. iv. 10), etc. Therefore
the reiteration of the perception of multiplicity is made
by the Vedas in this world in a secondary sense only,
placing their reliance on the future demonstration of
unity that is left over as a task to be accomplished in
the Upanisads at a later stage. Or the explanation
is this: The declaration of unity has been made in
“One without a second” (Ch. VI. ii. 2) earlier than
that of creation introduced in such texts as “It (the
Self) deliberated”, “It created fire” (Ch. VI. ii. 2-3).
And that, again, will culminate in unity in the text,
“That is truth, That is the Self, and That thou art”
(Ch. VI. viii-xvi). Therefore the separateness of the
individual and the supreme Self that is met with (in
the Upanisads) anywhere in any sentence must be
taken in a secondary sense, as in the sentence, “He
cooks food”, for the thing kept in view here is the unity
that will be established in future.

Objection : Even though everything be birthless and

1 Where food stands for the ultimate form that the things being
cooked will assume.

III. 15] MANDfrKYA kXrika 287

one without a second before creation, still after creation
all these surely have got birth, and individuals, too,
are different.

Answer: This is not so, for the Vedic texts dealing
with creation have a different object in view. This
objection was refuted earlier also by saying that, just
like dream, the aggregates are created by the Maya
of the Self, and that the birth, difference, etc. ofindivid-
uals are analogous to the birth, difference etc. of the
spaces within jars ( Karikas , III. 9-10). (Since falsity of
these have already been dealt with) therefore, taking
that very reason for granted, some Vedic texts dealing
with creation are being adduced here, from amongst
the texts dealing with creation, difference, etc., with a
view to showing that they are meant for establishing the
oneness of the Self and the individual beings.

swr: ^fts^TRR ii^hh

15. The creation that has been multifari-
ously set forth with the help of the examples
of earth, gold, sparks, etc., is merely by way
of generating the idea (of oneness); but there
is no multiplicity in any way.

Srstih, the creation; ja, which; codita, has been
expounded, revealed; anyathd, in different ways; mrt-
ioha-visphulinga-adyaih, with the help of such illustra-
tions as earth, gold, sparks, etc.; 1 sah, that, all that

<Ch. VI. i. *6; Mu. II. i. 1.

288

EIGHT UPANISADS

[III. 15

process of creation; is an updyah , means; a va tardy a,
for engendering, in us the idea of the oneness of the
individual and the supreme Self. It is just like the
story of the organs of speech etc. becoming smitten
with sin by the devils, that is woven round a conversa-
tion with Prana, where the intention is to generate the
idea of the pre-eminence of Prana (Ch. I. ii; Br. I. iii,
VI. i; Pr. 2).

Objection : That, too, is unacceptable. 1

Answer: No, since the conversations of Prana etc.

are related divergently in the different branches of the
Vedas. If the colloquies were true, we should have
met with a uniform pattern in all the branches, and
not with heterogeneous contradictory presentations.
But, as a matter of fact, divergence is met with. There-
fore the Vedic texts setting forth the interlogues are
not to be taken literally. So also are to be understood
the sentences dealing with creation.

Objection : Since the cycles of creation differ, the

Vedic texts dealing with the interlogues, as well as
with creation, are divergent with relation to the respec-
tive cycles.

Answer: Not so, since they serve no useful purpose

apart from generating the ideas already mentioned.
Not that any other purpose can be imagined for the
Vedic texts speaking of colloquies and creation.

Objection : They are meant for meditation with a
view to attaining self-identification.

Answer: Not so, for it cannot be a desirable end
to be identified with quarrel, creation, or dissolution.

* The anecdotes of Pr&ria are real.

111. 16J MANDUKYA KARIKA 289

Therefore the texts expressing creation etc. are meant
simply for generating the idea of the oneness of the
Self, and they cannot be fancied to bear other inter-
pretations. Therefore no asti. there is not, any hhedaft ,
multiplicity, caused by creation etc.; kalhanicana , in
any way.

Objection: If in accordance with such Vedic texts

as “One only without a second” (Ch. VI. ii. 2), the
supreme Self, that is by nature ever pure, intelligent,
and free, be the only reality in the highest sense and
all else be unreal, then why are there such instructions
on meditations in the Vedic texts as, “The Self, my
dear, should be seen” 1 (Br. II. iv. 5), “The Self that
is devoid of sin... (is to be sought for)” (Ch. VIII.
vii. 1), “He should resort to self-absorption” (Ch.
111. xiv. 1), “The Self alone is to be meditated upon”
(Br. 1. iv. 7) etc.; and why are the rites like Agnihotra
enjoined?

Answer: Hear the reason for this:

3TTWf^fesTT I

^qwrtafesihT ii^ii

o

16. There are three stages of life — inferior,
intermediate, and superior. This meditation
is enjoined for them out of compassion.

The word nAramdh, meaning stages of life, indicates
the people belonging to them — the people competent
for scriptural duties, as well as the people of different

1 The remaining portion is: “heard of, deliberated on, and

meditated on>

JO

290

EIGHT UPANI8ADS

[III. 16

castes following the righteous path — for the word is
used in a suggestive sense. They are trividhdh : of three
kinds. How? Hlna-madhyama-utk rsta- dr stay ah, people
possessing inferior, medium, and superior power of
vision ; that is to say, they are endued with dull, medium,
and line mental calibre. lyam updsand, this meditation,
as well as rites; upadiftd , has been instructed; tadarthmu
for them, for the sake of people of dull and medium
intellect who are affiliated to the stages of life etc., and
not for the people of superior intellect having the con*
viction that the Self is but one without a second. (This
is done) by the kind Vedas, anukampayd , out of compas-
sionate consideration, as to how people treading the
path of righteousness may attain this superior vision
of unity, as set forth in such Vedic texts as, ‘That
which is not thought of by the mind, that by which,
they say, the mind is thought of, know that to be
Brahman, and not this that people worship as an object’'
(Ke. 1. 6), "That thou art” (Ch. VI. vii-xvi), "The
Self alone is all this” (Ch. VII. xxv. 2), etc.

The perfect knowledge consists in the realisation
of the non-dual Self, since this is established by scrip-
tures and logic, whereas any other view is false, it
being outside the pale of these. A further reason that
the theories of the dualists are false is that they are
based on such defects as likes and dislikes. How?

ffort fatten ^ i

for * fawRt ii^ii

17. The dualists, confirmed believers in
the methodologies establishing their own

III. 18]

MANDfJKYA K A. RIKA

291

conclusions, are at loggerheads with one
another. But this (non-dual) view finds no
conflict with them.

Dxaitinah, the dualists— who follow the views of
Kapila, Kanada, Buddha, Arhat, 1 and others; niscitdh,
are firmly rooted; sxasiddhanta-vyavasthasii , in the
methodologies leading to their own conclusions. Think-
ing “The supreme Reality is this alone, and not any
other”, they remain affiliated to those points of view,
and finding anyone opposed to them, they become
hateful of him. Thus being swayed by likes and dislikes,
consequent on the adherence to their own conclusions,
parasparam xirudhyante , they stand arrayed against
one another. As one is not at conflict with one’s own
hands and feet, so also, just because of non-difference
from all, ayam , this, this Vedic view of ours consisting
in seeing the same Self in everyone; na virudhyate , is
not opposed; tailj, to them, who are mutually at conflict.
Thus the idea sought to be conveyed is that the perfect
view consists in realising the Self as one, for this is not
subject to the drawbacks of love and hatred.

It is being pointed out why this view does not conflict
with theirs :

IpfWfT fow ?r ii^ii

' vD

18. Non-duality is the highest Reality, since
duality is said to be a product of it. Rut for

* Viz the Sfifhkhyas, NySya-Vaissaikas, Buddhists, and Jtiinas.

292

EIGHT U PAN IS ADS

[III. IK

them there is duality either way. Therefore this
view (of ours) does not clash (with theirs).

Admit am paramdrthah , non-duality is the highest
Reality; hi , since; droit ant , duality, heterogeneity; is
tad-bhedalf , a differentiation, that is to say, a product,
of that non-duality, in accordance with the Vedic
texts, “(In the beginning there was Existence alone) —
One without a second.... It created fire” (Ch. VI.
ii. 2-3), and in accordance with reason also; for duality
ceases to exist in samddhi (God-absorption), uncon-
sciousness, and deep sleep, when the mind ceases to
act. Therefore duality is called a product of non-
duality. But temm , for those dualists; there is nothing
but dvaitanu duality; uhhayathd , from either point of
view, from the standpoints of both Reality and unreality.
Though those deluded persons have a dualist outlook
and we the undeluded ones have a non-dualist outlook
in conformity with the Vedic texts, “The Lord, on
account of Maya, is perceived as many'* (Br. II. v. 19),
“But there is not that second thing (separate from It
which It can see)” (Br. IV. iii. 23); yet tena, because of
this reason (because of the falsity of dualism); ayanu
this, our point of view; na virudhyate , does not clash,
with theirs. This point can be illustrated thus: A man
sitting astride an elephant in rut does not goad his
animal against a madman standing on the ground and
challenging him by saying, “I am also seated on an
elephant in opposition; drive your animal against me,”
just because he has no inimical feelings towards the latter.
Thus, since in reality, the knower of Brahman is the
very 'Self of the dualists, tena, hence, because of this

HI. 19]

MANOUKYA KARIKA

293

reason; av am, this, this outlook of ours; na virudhvate ,
does not clash; with theirs.

When it is asserted that duality is derived from non-
duality, someone may entertain the doubt that on that
ground duality, too, is real in the highest sense. There-
fore it is said:

*rFT3TT fwr I

rfr^m ll^ll

19. This birthless (Self) becomes differen-
tiated through Maya, and it does so in no other
way than this. For should It become multiple
in reality, the immortal will undergo mortality.

Hi, since; that which is the highest Reality; bhidyate,
differentiates; mdyayu , through Maya; like the moon
seen as many by a man with diseased eyes or like a
rope appearing diversely as a snake, a line of water,
etc., but not so in reality, for the Self has no parts. A
composite thing can get transformed through a change
in its components, as earth gets modified into jars etc.
Therefore the idea conveyed is that the partless qjam,
birthless (Self); differentiates, na kathaheana, in no
way whatsoever; anyathd , other than this. Hi, for;
tattvatah bhidyamdne, should (It) become multiformed
in reality; that which is naturally amrtanu immortal;
qjam, birthless; and non-dual; vrajet martyatdm, will
undergo mortality, like fire becoming cold. And this
reversal of one's own nature is repugnant, since it is
opposed to all valid evidence. The birthless, un3ecaying
Reality thafr is the Self, becomes multiple through # Maya

294

EIGHT UPANISADS

[ill. 19

alone and not in reality. Therefore duality is not the
highest Truth.

sr^TTcft ^rijcTt ^rim ir°ii

20. The talkers vouch indeed for the birth
of that very unborn, positive entity. But how
can a positive entity that is unborn and im-
mortal undergo mortality.

But as for those vadinah , garrulous people, talking
of Brahman; who, while interpreting the Upanisads,
icchanti , vouch for; the j&thn, birth, in a real sense;
qjatasya eva , of the very birthless One, of the immortal
Reality that is the Self. If the Self be born as they hold.
It esyati martyatdm , will undergo mortality, of a certain-
ty. But that Self being by nature a bhdvah , positive
entity; that is qjdtah , unborn; amrtah deathless; kathanu
how; can It undergo mortality? The idea is that It will
in no way reverse Its nature to embrace mortality (that
individuals are subject to).

cm i

c c

21. The immortal cannot become mortal.
Similarly the mortal cannot become immortal.
The mutation of one’s nature will take place
in no way whatsoever.

t

Because, in this world, the amrtam , immortal; tia
bhavati , does not become; mart yam, mortal; similarly,

III. 22]

MANDUKYA KARIKA

295

the mortal does not become immortal. Accordingly,
anyathdbhdvah prakrteh , the mutation of one’s nature,
to become anything other than what one is; na katham
cit bhavisyati , will not take place in any way what-
soever, just as fire cannot change its heat.

C. *\

^4 ll^ll

22. How can the immortal entity continue
to be changeless from the standpoint of one
according to whom a positive, immortal object
can naturally pass into birth, it being a
product (according to him)?

As for the disputant, yasya, according to whom;
svabhaxena , naturally; amrtah bhdvah , an immortal
positive object; gacchati mart y at dm, attains transmi-
gratoriness, takes birth in reality; tasya , for him; it is a
meaningless proposition to hold that entity to be natural-
ly immortal before creation. Katham , how; can that
entity; be amrtah , immortal; tasya , for him; krtakena,
inasmuch as it is a product? Being an effect, how will
that immortal sthdsyati , continue to be; niscalah , un-
changing, immortal by nature? It cannot remain so
by any means. At no time can there exist anything
called unborn for one who holds the view that the Self
has birth; for him all this is mortal. Hence (from this
standpoint) we are faced with the negation of freedom.
This is the idea.

Objection : For one who holds the view that the

Self does not undergo birth, the Vedic passages speak-
ing of crea^on can have no validity.

296

EIGHT UPANISADS

[III. 22

Answer: It is true that there are Vedic texts sup-
porting creation, but such passages have some other
point in view; and we said that it ‘‘is only by way of
generating the idea'’ of unity (Kfirika III. 15). Though
the objection was disposed of, the contention and its
refutation are adverted to here again merely with a
view to allaying the doubts as to whether the passages
dealing with creation are favourable or opposed to the
subject-matter that is going to be dealt with:

wtswt arrsfa i

C\ CN o

faf^T qrftOTrB =5T 1 1 ^ BH

23. Vedic texts are equally in evidence
with regard to creation in reality and through
Maya. That which is ascertained (by tlu*
Vedas) and is supported by reasoning can be
the meaning* and nothing else.

Samd xrutih, (texts speaking of creation) are equally
in evidence; srjyamdne , with regard to a thing being
created; h hut at ah, in reality; w, or; ahhutatah , through
Maya, as is done by a magician.

Objection : Of the two possible meanings — primary

and secondary — it is reasonable to understand a word
in its primary sense.

Answer: Not so, for we said earlier that creation

in any other sense is not recognised (in our philos-
ophy), and it serves no purpose. All talks of creation,
in the primary or secondary sense, relate only to creation
through* ignorance, and not to creation in reality, as
is denied in the Vedic text, “It is co~extens^ve with all

HI. 24]

mandQkya karika

297

that is within and without, and has no birth" (Mu. IT.
i. 2). Therefore that which is nHcitam , determined, by
the Vedas as one without a second, birthless, and
immortal; ca, and; is yuktiyuktanu supported by reason-
ing; tat , that, alone; bfumitk becomes, the meaning of
the Vedic text, and not anything else. This is what we
said in the earlier verses.

It is being shown as to what kind of Vedic categorical
statements arc met with:

arcmrft 5 w. iryii

24. Since it is stated (in the Vedas), “There
is no diversity here,” and “The Lord, on ac-
count of Maya, (is perceived as manifold)”,
“(the Self) without being born (appears to be
born in various ways)”, it follows that He is
born on account of Maya alone.

If creation had taken place in reality, the diverse
things should have been real and there should not have
been any text showing their unreality. But, as a matter
of fact, there is the text, “There is no diversity here
whatsoever” (Ka. 11. i. 11), which purports to deny
the existence of duality. Therefore creation, that has
been imagined as a help to the comprehension of non-
duality, is as unreal as the interlogue of Prana (vide
Karika, III. 15); for this creation is referred to by the
word Mitya, indicative of unreal things, in the passage,
“The Lord, on account of Mitya (is perceived js mani-
fold)” (Br. II. v. 19).

298

EIGHT UJPANISADS

[III. 24

Objection: The word Maya implies knowledge.

Answer: True. But even so it is nothing damaging,
since sense-knowledge is accepted as a kind of Maya,
it being a product of ignorance. So mdyabhih (in Br.,
II. v. 19) means “through different kinds of sense-
knowledge," which are but forms of ignorance, as is
proved by the Vedic text, ‘‘Though unborn. It appears
to be born in diverse ways" (Y.XXXI. 19). Therefore
salt , He, the Self; jay ale mdyaya tu , takes birth through
Maya alone, the word tu being used to add emphasis,
and to imply “through Maya to be sure"; for (other-
wise) birthlessness and birth in various ways cannot
be reconciled in the same thing like heat and cold in
fire. Besides, from the fact that the realisation of unity
is a fruitful thing as mentioned in the Vedic text, “What
sorrow and what delusion can there be in one who
realises unity” etc. (Is. 7), it follows that the unitive
outlook is the definite conclusion of the Upanisads,
and this view' is supported by the fact that in such texts
as “He goes from death to death who sees multiplicity,
as it were, in lt“ (Ka. 11. i. 1 1), the idea of heterogeneity,
implied by creation etc., is condemned.

cs

S(7t smfefcT 1 1^1 1

25. From the refutation of (the worship of )
Hirartyagarbha, it follows that creation is
negated. By the text, “who should bring him
forth?” is ruled out any cause.

Sanftha valf pratisidhyate, creation (i.e. the created

III. 25] MiNDUKYA KlRlKA 299

things), is negated; sambhuteh apavdddt , because of
the denial of the worship of the Majestic One 1 (Hiranya-
garbha), in the text, “They enter into blinding darkness
who worship Hiranyagarbha” (16. 12). For if Hiranya-
garbha were absolutely real, there would not have been
any denunciation of His (worship).

Objection: The denunciation of (the worship of)
Hiranyagarbha is meant for bringing about the com-
bination of worship with rites (vintisa), as is known
from the text, “They enter into blinding darkness who
are engaged in (mere) rites” (Ts. 9).

Answer: It is true that the condemnation of the

meditation on (or worship of) Hiranyagarbha is meant
for enjoining a combination of the meditation on the
Deity, viz Hiranyagarbha, with rites, referred to by
the word vindsa (lit. the destructible). Still, just as
rites, called vindSa , are meant for transcending death
consisting in the natural tendencies engendered by
ignorance, so also the combination of the meditation
on gods with the rites, that is enjoined for the purifica-
tion of the human heart, is calculated to lead one be-
yond the death consisting in a twofold hankering for
ends and means, into which the impulsion, engendered
by the craving for the results of works, transforms
itself. For thus alone will a man be sanctified from the
impurity that is the death characterised by the twofold
hankering. Therefore this avidyd (lit. ignorance),
characterised by a combination of the meditation on
gods with rites, aims at leading one beyond death. Thus
indeed does the knowledge of the oneness of the supreme

1 The Deitfcthat is possessed of full majesty (sam-blmti).

300

EIGHT UPANISADS

[HI. 25

Self arise inevitably in one who becomes disgusted
with the world, who is ever engaged in the discussion
of the Upanisadic truths, and who goes beyond death
that is but (a form of) avidyd (or ignorance) characterised
by the dual desire (for ends and means). Thus, as
compared with the pre-existing ignorance, the knowledge
of Brahman, leading to immortality, comes as a successor
to be related with the same person; and therefore
(in this sense) the latter is said to be combined with
the former. Accordingly, since the worship of Hiranya-
garbha is meant to serve a purpose different from that
of the knowledge of Brahman leading to immortality,
the refutation of the worship of Hiranyagarbha is
tantamount to its denunciation, and this is so because
it has no direct bearing on emancipation, though it is a
means of purification. Thus from the condemnation
of the worship of Hiranyagarbha it follows that He has
got only a relative existence; and hence creation,
(as symbolised by Hiranyagarbha and) called immorta-
lity stands negated from the standpoint of the absolutely
real oneness of the Self.

Thus since it is the individual soul itself, created by
ignorance and existing through ignorance alone, that
attains its natural stature on the eradication of ignorance,
therefore i% Koh nu enam janayet , who should again
bring him forth?"’ (Br. III. ix. 28-7). For none indeed
creates again a snake, superimposed on a rope, once
it is removed through discrimination. Similarly none
will create this individual. The words, “kali nu , who
indeed,” being used with the force of a covert denial,
kdranath pratisidhyate , is ruled out any cause. The

HI. 26] mandOkya karika 301

idea is that a thing that was created by ignorance and
thus disappeared has no source of birth, in accordance
with the Vedic text “From nothing did It come out, and
nothing came out of it’ ( Ka. 1. ii. 18).

€ rTtT ^ffT ^rfrfrT 1

ir^ii

26. Since by taking the help of incompre-
hensibility (of Brahman) as a reason, all that
was explained earlier (as a means for the know -
ledge of Brahman) is negated by the text,
“This Self is that which has been described as
‘Not this, not this’ ”, therefore the birthless
Self becomes self-revealed.

The Upanisad thinks that the Self, presented through
a negation of all attributes in the text, “Now, therefore,
the description (of Brahman): k Not this, not this’ ”

(Br. II. iii. 6) is very difficult to understand; and from
that point of view whatever was vyakhyatam , explained,
as a means adopted again and for the sake of establish-
ing that very Self— all that it again and again nihnute ,
negates. 1 By showing in the text, “This Self is that

* Vide Br. u. iii. 6, III. ix. 26, IV. ii. 4, IV. iv. 22, and IV. v. 15.
Bfhadaranyaka, II. iii, starts with, “Brahman has but two forms--
gross and subtle” etc. And at the end of the section it is stated,
“Now, therefore, the description (of Brahman): ‘Not this. Not
this’ ”. But though explained once, the Self is very difficult to com-
prehend. Hence the Upanisad adopts other helps to ftesent the
same entity jtnd then negates them with “not this, not ibis”, so

302

EIGHT UPANISADS

[III. 26

which has been described as not this, not this’' (Br. III.
ix. 26) that the Self is imperceptible, the Upanisad
negates, by implication, all that is perceptible, has
origination, and is comprehended by the intellect. 1
Being afraid lest people, not cognisant of the fact that
anything presented as a means for establishing something
else has only that other thing as its goal, may jump to
the conclusion that one must cling as firmly to the
means as to the end itself, the Upanisad nihnute , refutes
(the idea of the reality of the means); agrdhyabhdvena
hetund , by taking the help of the incomprehensibility
(of the Self) as a reason. This is the purport. As a
result of this, the reality of the Self that is co-extensive
with all that is within and without and is ajani, birthless;
prakdsate, gets revealed, by Itself, to one who knows
that the means only serves the purpose of the end and
that the end has ever the same changeless nature. 2

Thus the definite conclusion arrived at by hundreds
of Vedic texts is that the reality of the Self that is co-
extensive with all that exists within and without, and is
birthless, is one without a second, and there is nothing

that the absolute Brahman alone may be comprehended as the
only Reality.

1 The imperceptible Brahman cannot be the supreme Reality
if perceptible things too are equally real. Therefore the truth of
Brahman implies the unreality of duality.

2 A superimposed thing has no reality of its own just like a snake
imagined on a rope. Similarly, all phenomenal things like specific
attributes that are denied in Brahman, have no existence by the
very fact of being negated. It is a mistake to think that the negated
counterpart of this negation must also be true.

III. 27] mXndukya KARIKA 303

besides. It is now said that this very fact is established
by reason as well:

*rm % wtot wr rsrr r 5 rxrr: i

rrr *rr r*r ft ? w^w

27. Birth of a thing that (already) exists
can reasonably be possible only through Maya
and not in reality. For one who holds that
things take birth in a real sense, there can
only be the birth of what is already bom.

With regard to the Reality that is the Self, the appre-
hension may arise that, if It be incomprehensible for
ever. It may as well be non-existent. But that is not
correct, for Its effect is perceptible.’ As the effect con-
sisting in j anma, birth (of things); nulyayd, through
magic; follows satah , from (the magician) who exists;
so the effect in the form of the birth of the world, that
is comprehended, leads one to assume a Self existing
in the highest sense, that like the magician is the basis
for the Maya consisting in the origination of the World;
for it is but reasonable to think that like such effects as
elephants etc., produced with the help of magic, the
creation of the universe proceeds satah , from some cause
that has existence, and not from an unreal one. But it is
not reasonable to say that from the birthless Self there
can be any birth tattvatah , in reality. Or the meaning is
this : As the janma , birth ; as a snake etc. ; satah , of an
existing thing, a rope for instance; yujyate , cai? reason-
ably be; mdyayi I, through Mdyfi , but not tattvdlah, in

304

EIGHT U PANTS ADS

[III. 27

reality; similarly, though the Self that exists is incompre-
hensible, It can reasonably have birth in the form of the
universe through Maya like the illusion of a snake on
a rope; but the birthless Self cannot have any birth in
the real sense. Yasya , as for the disputant, who holds
that the unborn Self, the supreme Reality; jayate,
undergoes birth, as the universe, he cannot make such
an absurd assertion that the birthless passes into birth
since this involves a contradiction. Hence he has to
admit perforce that jatam, what is already born ; jdyate,
takes birth, again; and from this predication of birth
from what is born will follow an infinite regress. There-
fore it is established that the Reality that is the Self,
is birthless and one.

3T?TcfT TTTZRT spiT fa \

o

?r wrsfasrPTcr ir^ii

28. There can be no birth for a non-existent
object either through Maya or in reality, for
the son of a barren woman is born neither
through Maya nor in reality.

For those who think everything to be unreal, janma
m yujyate , there can be no possibility of birth, in any
way; asatah , of a non-existent object; may ay d tat t ra-
tal* v<7, either through Maya or in reality, for such is
never our experience. For bamlhydputrah , the son of
a barren woman; na jdvate, never takes birth; either
through Maya or in reality. Hence the theory of nihilism
is entirely out of place in the present context. This is
the ideu.

III. 30] MANOUKYA KARIKA 305

How, again, can there be birth for the existent through
Mftyfi alone? That is being explained:

zp-TT JTT^pm *R: I

^ri T\mm m-. u^u

29. As in dream the mind vibrates, as though
having dual aspects, so in the waking state the
mind vibrates as though with two facets.

As the snake imagined on a rope is true when seen
as the rope, so manas , the mind, is true when seen as
the Self, the supreme Consciousness. As like a snake
appearing on a rope, the mind spandate , vibrates;
svapne , in dream; may ay u, through Maya; dvaydbbd -
si 7W, as if possessed of two facets — the cogniser and
the thing cognised; tathd, just like that; jdgrat, in the
waking state; manas , the mind; spandate , vibrates, as
though vibrates; may a yd, through Maya.

3 T§^ ^ ^nrra craT 113011

30. There is no doubt that in dream, the
mind, though one, appears in dual aspects; so
also in the waking state, the mind, though one,
appears to have two aspects.

Na saimayah , there is no doubt; that just as the snake
is true in its aspect of the rope, so the manas , mind ;
that is but advayam , non-dual in its aspect of the Self
from the highest standpoint; dvaydblmsam , appears to
have two inspects; svapne , in dream. For apart* from

306

EIGHT UPANISADS

[III. 30

Consciousness, there do not exist two things in dream -
elephants and so on that are perceived and eyes and
the rest that perceive them. The idea is that the case is
similar in the waking state also; for in either state there
exists only the supremely real Consciousness , 1

It has been that it is the mind alone which, like a
snake on a rope, appears as an illusion, in dual roles.
What proof is there as to that? The text advances
(inferential) proof on the basis of agreement and differ-
ence. How ?

ipftawfo? id i

c •>

inrdtTrrd id ddfa^rd \\%\\\

31 . All this that there is — together with all
that moves or does not move —is perceived by
the mind (and therefore all this is but the
mind); for when the mind ceases to be the
mind, duality is no longer perceived.

“ I dam (halt am, this duality, as a whole; that is mono -
< Irsyam , perceived by the mind; is nothing but the mind,
which is itself imagined (on the Self)” — this is the
proposition. For duality endures so long as the mind
does, and duality disappears with the disappearance
of the mind. Hi , for; manasah a man ih have, when the
mind ceases to be the mind, when, like the illusory
snake disappearing in the rope, the mind’s activity
stops through the practice of discriminating insight and

1 The ipind, fancied on Consciousness through ignorance,
vibrates on the supremely real and constant Consciousness in
either state.

1IL 32] MANDUKYA KARTKA 307

renunciation, or when the mind gets absorbed in the
state of sleep; dvaitam na upalabhyate , duality is not
perceived. From this non-existence is proved the un-
reality of duality. This is the purport.

How does the mind cease to be the mind? This is
being answered :

cTST qrfcT II ^11

32. When, following the instruction of
scriptures and the teacher, the mind ceases to
think as a consequence of the realisation of the
Truth that is the Self, then the mind attains
the state of not being the mind; in the absence
of things to be perceived, it becomes a non-
perceiver.

Atmasatya, the Truth that is the Self, that is com-
parable to the reality of earth as stated in the Vedic
text, “All modification (of earth) exists in name only,
having speech for its support. Earth alone is true'*
(Ch. VI. i. 4). Atmasatya-anubodha is the realisation
of that Truth of the Self that follows from the instruction
of scriptures and the teacher. Yada, when; as a conse-
quence of that, there remains nothing to be thought of,and
the mind na samkalpayate , does not think, as lire does
not burn in the absence of combustible things; tadd ,
then, at that time; ydti amanastdm , it attains the state of
ceasing to be the mind. Grahyabhdve , in the absence of
things to be perceived; tat, that mind; agraham , becomes
free from all illusion of perceptions. This is th$ idea.

308

EIGHT CPA NTS ADS

[in. 33

If this duality be false, how is the truth of one's own
Self realised? The answer is:

irarfVrw i

113311

33. They say that the non-conceptual know-
ledge, that is birthless, is non-different from
the knowable (Brahman). r rhe knowledge
that has Brahman for its content is birthless
and everlasting. The birthless (Self ) is known
by the birthless (knowledge).

The knowers of Brahman pracaksatc , say; that
absolute jmnam, knowledge; that is akalpakam , devoid
of all imagination (non-conceptual); and is therefore
a jam, birthless; is jheyabhinnani , non-different from
the knowable, identified with Brahman, the absolute
Reality. And this is supported by such Vedic texts
as “For the knower's function of knowing can never
be lost’’ (Br. IV. iii. 30), like the heat of fire; “Know-
ledge, Bliss, Brahman" (Br. III. ix. 28. 7); "Brahman is
truth, knowledge, infinite” (Tai. II. i. 1). The phrase
brahma-jneyam is an attribute of that very knowledge
and means, that very knowledge of which Brahman
Itself is the content and which is non-different from
Brahman, as heat is from fire. By that ajena , unborn,
knowledge, which is the very nature of the Self:
vibudhyate , is known — It knows by Itself; the ajanu
birthless Reality, that is the Self. The idea conveyed
is that dhe Self being ever a homogeneous mass of
Consciousness, like the sun that is by nature a constant

Ill, 34] MASDUKYA K.ARJKA 309

light, does not depend on any other knowledge (for
Its revelation).

it has been said that when the mind is divested of
ideation by virtue of the realisation of the Truth that
is Brahman, and when there is an absence of external
objects (of perception), it becomes tranquil, control-
led, and withdrawn like fire that has no fuel. And it
has further been said that when the mind thus ceases
to be the mind, duality also disappears.

?r \\\*\\

34. The behaviour that the mind has, when
it is under control, free from all ideation, anil
full of discrimination, should be particularly
noted. The behaviour of the mind in deep
sleep is different and is not similar to that (of
the controlled mind).

Praatrah , the behaviour; that there is; manasah , of
that mind, nigrhltasya , of that which is (thus) under
control; nirvikalpasya , of that which is free from
ideation of all kinds: dhlmatah , of that which is full
of discrimination -sah, that behaviour; vijheyalj , is to
be particularly noted; by the Yogis.

Objection ; In the absence of all kinds of awareness,
the mind under control behaves in the same way as
the mind in sleep. Hence the absence of awareness
being the same, what is there to be particularly noted ?

With regard to this the answer is: The objection
in untenable, since the behaviour of the mind *susuptc\
in deep sl«ep; is any ah, different; the mind bein^ then

310

EIGHT UP AN ISADS

[III. 34

under the cover of the darkness of delusion arising
from ignorance, and it being still possessed of the
latent tendencies that are the seeds of many evil actions.
And the behaviour of the mind under control is surely
different, since ignorance, the seed of evil activities,
has been burnt away from that mind by the fire of the
realisation of the Truth that is the Self, and since from
that mind has been removed the blemish of all afflictions.
Hence (the sleeping mind’s behaviour) na tatsamah , is
not like that behaviour (in the controlled state). There-
fore it is fit to be known. This is the meaning.

The reason for the difference of behaviour is being
stated :

^ fwr ^ ii

35. For that mind loses itself in sleep, but
does not lose itself when under control. That
very mind becomes the fearless Brahman, pos-
sessed of the light of Consciousness all around.

Hi, since; susupte , l in deep sleep; tat, that, the mind
together with all its tendencies and impressions that
are the seeds of all such mental modes as ignorance
(egoism, attachment, etc.); llyate , loses itself, attains a
seed state of potentiality that is a kind of darkness and
non-differentiation; but when that mind is nigrlntam ,
withdrawn, through knowledge arising from discrimi-
nation; na llyate , it does not lose itself, it does not attain

1 A different reading is susuptau .

III. 36]

MANDUKYA KARIKA

311

the seed state of darkness; therefore it is reasonable
that the behaviours of the sleeping and controlled minds
should be different. Tat era , that very mind; becomes
the supreme non-dual brahma , Brahman Itself; when (in
its absorption in Brahman) it is freed from the dual taint
being the subject and the object that are the creations
of ignorance. Since this is the case, therefore that very
mind becomes nirbhayam , fearless; for then there is no
perception of duality that causes fear (Br. I. iv. 2).
Brahman is that quiescent and fearless entity, by know-
ing which one has no fear from anywhere (Tai, II. ix).
That Brahman is being further distinguished; Jndna
means Knowledge, Consciousness, that is the very
nature of the Self; and Brahman that has that Know-
ledge as Its dlokah , light (expression), is jndnalokam ,
possessed of the Light of Knowledge. The meaning is
that It is a homogeneous mass of Consciousness;
samantatah , all around; the idea implied is that, like
space. It is all-pervasive without a break.

stir m&R \\\%\\

3G. Brahman is birthless, sleepless, dream-
less, nameless, formless, ever effulgent, every-
thing, and a knower. (With regard to It) there
is not the least possibility of ceremony.

Having no cause of birth, Brahman coexists with all
that is inside and outside; and It is ajam, unb»rn; for
we said that birth is caused by ignorance as in the case

312

LIGHT UP ANTS ADS

[III* 36

of a snake on a rope; and that ignorance is stopped on
the realisation of the truth of the Self according to
instruction. As It is birthless, It is anidram , sleepless.
Sleep is the beginningless Maya characterised by ignor-
ance. Since he (man) has awakened into his own real,
non-dual nature that is the Self, therefore he is asvapnam ,
dreamless. And since his name and form are a creation
of the state of non-waking, and they are destroyed on
waking up like the illusion of a snake on a rope, there-
fore Brahman cannot be named by any word, nor can
It be described as having any form in any way; thus Jt
is also andmakam ampakam , without name and form,
as is stated by the Vedic text, “From which speech
turns back” (Tai. il. iv, II. ix). Moreover, It is sakrt
vibhdtam , ever illumined, constant effulgence by nature;
since It is devoid of non-manifestation, consequent on
non-perception, and manifestation, contingent on wrong
perception (as in the case of an individual 1 ). Realisation
and non-realisation (of Brahman) arc as day and night
(of the sun 2 ), and the darkness of nescience is ever the
cause of non-manifestation. Since this is absent from
Brahman, and since Brahman is by nature the light
that is eternal Consciousness, it is but reasonable that

1 In an individual, Brahman is said to be hidden when It is not
perceived as *T\ And when a false perception arises in the form
“I am an agent” etc., Brahman is said to be manifest. When these
two ideas are absent. Brahman remains as the self-effulgent Reality.

2 True it is that non-realisation precedes and realisation succeeds
instruction. But they do not belong to Brahman. The sun is suppos-
ed to be subject to day and night, because people fancy the sun to
rise and Set, But in reality the sun has no night or day. Similarly,
Brahman has no realisation or non-realisation.

III. 37] MA.NDUKYA KARtKA 313

It should be constantly effulgent. Hence, too. It is
sarvajham : sarva , all, as well as, //?</, a knower, by

nature. With regard to this Brahman of such character-
istics there can be na upacarah , no ceremony (practice),
as others have, e.g. concentration of mind etc. that are
different from the nature of the Self. The idea is this:
As Brahman is by nature eternally pure, intelligent,
and free, there can be no possibility of anything to be
done kaiham cam , in any way whatsoever, after the
destruction of ignorance.

The reason is being adduced for establishing name-
lessness etc. mentioned above:

ll^ll

37. The Self is free of all sense-organs, and
is above all internal organs. It is supremely
tranquil, eternal effulgence, divine absorption,
immutable, and fearless.

The word abhildpah , derived in the sense of that by
which utterance is made, means the organ of speech
expressing all kinds of words. That which is vigatah ,
devoid of that, is sarvdbhildpavigata/j , devoid of the
organ of speech. Speech is here used suggestively.
So the meaning implied is that It is free of all organs.
Similarly, sarva-cintd-samutthitafy. The word cintd
derived in the sense of that by which things are thought
of, means the intellect; from that samutthitak , risen
above; that is to sav, devoid of the internal orga*i; for

314

EIGHT UPANISADS

[Hi. 37

the Vedie text declares, “Since It is without Prana,
without mind, pure, and superior to the high immutable”
(Mu. II. i. 2). Being devoid of all objects, It is supra-
ddntah, absolutely tranquil; sakrjjyotih , everlasting light,
by virtue of being by nature the Consciousness that is the
Self; samadhih , divine absorption, being realisable
through the insight arising out of the deepest Concen-
tration (sanuldhi). Or It is called sannldhi , because It is
the object of concentration. Acalah , immutable; and
therefore abhayah , fearless, since there is no mutation.

Since Brahman Itself has been described as divine
absorption, immutable, and fearless, therefore,

cRT srFnrsnfa *rwr trpt ii^ii

38 . There can be no acceptance or rejection
where all mentation stops. Then knowledge
becomes established in the Self, and is unborn
and poised in equality.

Tatra , there, in that Brahman; vidyate , there exists;
na grahah , no acceptance; na utsargah , no rejection;
for acceptance or rejection is possible where muta-
bility or the possibility of it exists. These two are in-
compatible here with Brahman, for nothing else exists
in It to cause a change, and Brahman Itself is without
parts. Therefore there is no acceptance or rejection.
This is the idea. Yatra , where ; cintd , thought (mentation)
na vidyate , does not exist. How can there be acceptance
and rejection where no mentation is possible in the

III. 39]

MANDUKYA KARIKi

315

absence of the mind? This is the idea. As soon as there
comes the realisation of the Truth that is the Self, tadd ,
then, in the absence of any object (to be known) ;jndnam,
knowledge; becomes dtmasamslham , established in
Self, like the heat of fire in fire. It is then ajati, birthless;
gat am samatdm , poised in equality.

The promise that was made earlier, “Hence I shall
speak of Brahman which is free from limitation, is
without birth, and is in a state of equipoise” (Kdrikd,
HI. 2), and that has been fulfilled with the help of
scripture and reasoning, is concluded here by saying,
“unborn and poised in equality”. Everything else,
apart from this realisation of the Self, is within the
sphere of misery, as is declared by the Vedic text, “O
Giirgl, he, who departs from this world without knowing
this Immutable, is miserable” (Br. 111. viii. 10). The
meaning sought to be conveyed is that by knowing this,
one becomes a Brahman (knower of Brahman) and has
one’s duties fulfilled.

Though the supreme Reality is such, yet

i ffm g&f: I

jftpRt ■snreftpT: 1 1 \%\\

39. The Yoga that is familiarly referred to
as without any touch with anything is difficult
to be comprehended by anyone of the Yogis.
For those Yogis, who apprehend fear where
there is no fear, are afraid of it.

Asparm-yogah ndma, this is familiar as th£ Yoga
without any touch, since it has no relation, indlbated

316

EIGHT UPANISADS

[III. 39

by the word touch, with anything; vai, (this is how it is)
referred to, well known in all the Upanisads. It is
durdarmh , hard to be seen; sarvayogibhih, by all those
Yogis, who are devoid of the knowledge imparted in
the Upanisads. The idea is that it is attainable only
through the effort involved in the realisation of the
Self in accordance with instruction. Yoginah , the

Yogis; who are bhayadamnah abhayc\ perceivers of
fear in this fearless (Brahman), the non-discriminating
ones who apprehend the destruction of their person-
ality, which fact becomes the cause of their fear; (they)
asmdt bibhyati , are afraid of it, thinking this Yoga
to be the same as the disintegration of their own in-
dividuality, though in fact it is beyond all fear.

But for those to whom the mind and the sense-organs
etc., that are imagined like a snake on a rope, have
no existence in reality when considered apart from
their essence that is Brahman — for those who have
become identified with Brahman -comes fearlessness;
and for them naturally is accomplished the everlasting
peace called emancipation that is not dependent on any
other factor, as we declared earlier in "There is not the
least possibility of ceremony” ( Karikd , 111, 36). But for
the other Yogis who are still treading the path, who are
endued with inferior or medium outlook and think of
the mind as something different from the Self, though
associated with It — for those who are not possessed of
the realisation of the Self that is the Truth—

rare: f i iv° 1 1

III. 41] mandukya karika 317

40. For all these Yogis, fearlessness, the
removal of misery, knowledge (of the Self),
and everlasting peace are dependent on the
control of the mind.

Sarvayoginam , for all Yogis; ahhayani , fearlessness;
is manasali nigraJuiyattam , contingent on the control
of the mind; and so also is dulikhakmyah , the removal
of misery. For there can be no extinction of sorrow
for the non-discriminating people so long as the mind,
brought into association with the Self, continues to
be disturbed. Moreover, (for them) the knowledge
of the Self, too, is contingent on the control of the
mind. Similarly, aksayd mntih , the everlasting peace,
called liberation, is also certainly dependent on the
control of the mind.

41. Just as an ocean can be emptied with
the help of the tip of a blade of Kusa grass
that can hold just a drop, so also can the
control of the mind be brought about bv ab-
sence of depression.

Even the control of the mind comes about
aparikhedatah , from the want of depression; for those
Yogis who unrelentingly and without depression persist
with a diligence like that involved in trying to empty
an ocean; fcuMgrena ekabindund, with the help gf the

318 EIGHT UPANISADS [III. 41

tip of a blade of Kiisa grass that can hold only a drop.
This is the idea.

Is diligence alone, that knows no depression, the
means for controlling the mind? The answer is being
given negatively:

gSTCTvf <*3T % ^^rT'^T IIV^II

42. With the help of that proper proceSvS
one should bring under discipline the mind that
remains dispersed amidst objects of desire and
enjoyment; and one should bring it under
control even when it is in full peace in sleep,
for sleep is as bad as desire.

Being armed with untiring effort, and taking for aid
the means to be stated, nigrhnlyat , one should bring
under discipline, concentrate on the Self Itself; the mind
that remains vikslptam , dispersed; amidst objects of
desire and their enjoyment. This is the meaning. More-
over, laya means that in which anything gets merged,
i.e, sleep. Though the mind be suprasannam , very
peaceful, i.e. free from effort; laye, in that sleep; still
“it should be brought under discipline” — this much
has to be supplied. Should it be asked, “If it is fully at
peace, why should it be disciplined?” the answer is:
“Since layah tathd , sleep is as much, a source of evil;
yathd kdmah , as desire is.” So the idea implied is this:
As the mind engaged in objects of desire is to be con-
trolled, so also is the mind in sleep to be disciplined.

III. 44] MlNDUKYA KARIKJ 3J9

f

Which is that process? That is being stated:

O o * -N

3T5f ^TTcT 5 'TJ'srf'rT 11*311

43. Constantly remembering that everything
is full of misery, one should withdraw the mind
from the enjoyment arising out of desire.
Remembering ever the fact that the birthless
Brahman is everything, one does not surely
perceive the bom (viz the host of duality).

Anusmrtya , remembering, the fact that; sarvam ,
everything, all duality that is created by ignorance;
is duhkham , full of sorrow; one nivartayet , should
withdraw, the mind; kdmabhogdt , from enjoyment
prompted by desire, from the objects of desire; one
should withdraw with the help of ideas of renuncia-
tion — this is the meaning. Anusmrtya , remembering
the fact, from the instruction of scriptures and the
teacher, that ajam, the birthless, Brahman; is sarvam,
everything; na eva tu paxyati , one does not certainly
perceive; the host of duality that is opposed to Brahman ;
for duality ceases then.

* ^rr^Tcr iiyyii

N

44. One should wake up the mind merged
in deep sleep; one should bring the dispersed
mind into tranquillity again; one should know
when the,mind is tinged with desire (andns in

320

EIGHT GPANJSADS

[in. 44

a state oT" latency). One should not disturb
the mind established in equipoise.

Thus with the help of the dual process of renun-
ciation and practice of knowledge, one sambodhayet ,
should wake up, the mind; merged lave, in deep sleep;
one should engage it in the discriminating perception
of the transcendence of the Self. The word citta has
the same meaning as manas , mind, fiamayet punah , one
should again make tranquil, the mind; that is viksiptam ,
dispersed, amidst desire and enjoyment. When the
mind of a man, who is practising again and again, is
awakened from deep sleep and is withdrawn from
objects, but is not established in equipoise and contin-
ues in an intermediate state, then xijdmydt , one should
know, that mind; to be sakamyam , tinged with desire,
in a state of latency. From that state, too, it should be
diligently led to equipoise. But when the mind becomes
samaprdptam, equipoised, that is to say, when it begins
to move toward that goal; na vied/ayet , one should not
disturb it, from that course; or in other words, one
should not turn it back toward objects.

cTT 5T3TOT I

45. One should not enjoy happiness in that
state; but one should become unattached
through the iise of discrimination. When the
mind, (established in steadiness, wants to issue
outgone should concentrate it with , diligence.

III. 46]

MANOOKYA KARIKA

321

The suk ham, happiness; that a Yogi ge1& while trying
to concentrate his mind, na l isvadayet , he should not
en^oy; that is to say, he should not get attached tatra ,
there, to that state. How should he behave there? He
should become nihsangah , unattached ; prajnayd, through
the discriminating idea. He should think, “Whatever
happiness is perceived is a creation of ignorance, and
it is false.” He should also withdraw his mind from
that kind of attraction for joy — this is the purport.
When having been withdrawn from the attraction for
happiness, and having attained the state of steadiness,
the mind becomes niscarat, intent on going out; then
withdrawing it from those objects with the help of the
above-mentioned process, one cklkuryat , should con-
centrate it — in the Self Itself; prayatnatah , with diligence.
The idea is that it should be made to attain its true
nature of Consciousness alone.

46. When the mind does not become lost
nor is scattered, when it is motionless and does
not appear in the form of objects, then it
becomes Brahman.

Yadd, when; the cittam , mind; brought under control
through the aforesaid process; na llyate , does not
become lost, in sleep; and also na capunah viksipyate ,
does not, again, become dispersed, amidst objects; and
when the mind becomes aninganam , motionless, like a
lamp in a^windless place; andbhdsam, does not appear
n

322

EIGHT UPANISADS

[II L 46

in the form of any object, imagined outside; when the
mind assumes such characteristics, then it nispamam
brahma , becomes Brahman; or in other words, the
mind then becomes identified with Brahman.

uwu

47. That highest Bliss is located in one's
own Self. It is quiescent, coexistent with lib-
eration, beyond description, and birthless. And
since It is identical with the unborn knowable
(Brahman), they call It the Omniscient
(Brahman).

The above-mentioned Bliss, which is the highest
Reality; and which consists in the realisation of the
Truth that is the Self, is svastham , located in one’s own
Self; sdntam , quiescent, characterised by the absence of
all evil, smirvanam , coexistent with cessation, i.e. lib-
eration; and it is akathyam , indescribable, as it relates
to an absolutely unique entity; it is uttamam sukham ,
the highest happiness, it being unsurpassable and open
to the vision of the Yogis alone. It is ajam, unborn,
unlike objective happiness. And since this happiness,
in its true nature of omniscience, is identical ajena f
with the unborn; jneyena , with the thing to be known;
therefore the knowers of Brahman paricaksate , call it;
sarvajnam , the omniscient one, Brahman Itself.

All such ideas — e.g. the control of the mind and so
on, creation resembling the evolution of forms from
earth and gold, and meditation — have been^poken of

III. 48] MANDUKYA KARIKA 323

as means leading to the realisation of the supreme
Reality as It is in Itself ; but these have not been spoken
of as supremely true in themselves. The absolutely
highest Truth, however, is:

?r 5ftcr: ^rwrsFT i

qsTtFpR 317*1% IIY<:il

48. No individual being, whichsoever, takes
birth. It has no source (of birth). This
(Brahman) is that highest Truth where noth-
ing whatsoever takes birth.

Na jlvah kah cit> no individual being whichsoever;
that is a doer or an enjoyer; jdyate, is born; by any
means whatsoever. Hence for the Self that is naturally
unborn and non-dual, na vidyaie , there does not exist;
any sambhavah, source, cause (for undergoing birth).
Since there does not exist for It any cause, therefore no
individual being, whichsoev er, undergoes birth. This is
the meaning. As compared with the truths mentioned
earlier as the means, etat , this one; is uttamam satyam,
the highest Truth; yatra , where, in which Brahman,
that is Truth by nature; na kincit jdyate , nothing
whatsoever, not even a jot or tittle, is born.

CHAPTER IV

alAtaSantiprakarana (on quenching

THE FIRE BRAND)

Non-duality was advanced as a premiss in course of
determining the meaning of Om ; it was proved to be
true on the basis of the fact that the differences found
in things external are unreal; it was again directly
determined with the help of scriptures and reason in
the chapter on non-duailty; and that non-duality was
summed up in the concluding remark, “This is that
highest truth” ( Karikd , III. 48), The realists and the
nihilists are opposed to that unitive outlook that is the
import of the scriptures. And it has been hinted that
their philosophy is false, since their outlook is affected
by such vitiating factors as attachment and aversion
arising from mutual opposition. And the philosophy
of non-duality is extolled inasmuch as it is not subject
to such mental perversion. Now begins the chapter
on quenching the fire-brand, in order to show in
detail how those are partial philosophies owing to
their mutual recrimination, and then, after rejecting
them, to sum up by proving the truth of the
philosophy of non-duality with the help of the
method of difference (consisting in their rejection 1 ).

1 Instances of the application of the methods of agreement and
difference are: “Whatever is a product is impermanent”, and
“Whatever is not impermanent is not a product”. When both the
methods! can be applied to a case, all doubts about *he truth of

MANDUKYA KARIKl

325

IV. 1]

Now while on this subject, this first verse is meant
as a salutation to the promulgator of the school
of non-duality by identifying him with non-duality
itself. For it is desirable to worship one’s teacher
at the commencement of a scripture so that the
result aimed at may be achieved.

spTfcfr ipHtorn i

N

iircfwT wr ii^ii

o ^ *

1. 1 bow down to the One who is the chief
among all persons, who has known fully the
souls resembling (infinite) sky, through his
knowledge that is comparable to space and is
non-different from the object of knowledge.

Akdsakalpa is that which is slightly different from
space, that is to say, resembling space. So jmnena
dkdiakalpena means by a knowledge that is com-
parable to (infinite) space. What purpose is served
by it? (He knows) dharmdn , the souls. Souls of what
kind? The souls, that are gagana-upamdn , comparable
to the sky. There is another qualification of that very
knowledge: The knowledge that is jneydbhinna , non-
different from the objects of knowledge, viz the souls
— *just as heat is from fire, or light is from the sun. He
who sambuddhah , has completely realised; dharmdn
gaganopamdn , the entities that are comparable to

the general proposition is set at rest. In the present case, non-
duality, presented by scripture and proved to be a possibility by
logic, is affirmed by showing the hollowness of otherf,

326

EIGHT UPANISADS

[IV. 1

the sky; jneyabhinnena jndnena , through the knowledge
that is non-different from the object of knowledge —
that is comparable to space and is non-ditlerent from
the Self that is to be known. He indeed is the Lord
called Narayana. Tam vande , Him I salute; dvipaddm
varam , the best among the bipeds, that is to say, the
supreme Person among all persons, that are suggested
by the word “biped”. Under the garb of this saluta-
tion to the teacher, it is suggested that the purpose of
this chapter is to establish, through a refutation of the
opposite views, the philosophy of the supreme Reality
that is devoid of the distinctions of knowledge, know-
able, and knower.

Now for extolling the Yoga taught in the philosophy
of non-dualism comes a salutation to it:

$ TR qj forag jlft fp: I
stfMTT^sfro^r IRII

2. I bow down to that Yoga that is well
known as free from relationships, joyful to all
beings, beneficial, free from dispute, non-
contradictory, and set forth in the scriptures.

Aspar&a-yogah is that Yoga, which has no sparsa ,
touch, relationship, with anything at any time; it is of
the very nature of Brahman. To the knowers of
Brahman it is vai ndma , indeed so named; that is to
say, it is well known as the Yoga, free from all rela-
tionships. And it becomes sarva-sattva-sukhah , a bliss
to all beihgs. Some Yoga, as for instance austerity,
may itself be sorrowful, though it is distinguished as

MiNDUKYA KlRIKl

327

IV. 3]

a means leading to extreme happiness. But this one is
not of that sort. What then? It is joyful to all beings.
Similarly, in this world, a particular kind of enjoyment
of objects may be joyful but not beneficial. But this
one is joyful as well as hitah beneficial, since its nature
is ever unchanging. Moreover, it is avivddah; that in
which there is no dispute by embracing two sides, for
and against, is avivddah , free from dispute. Why? Be-
cause it is, in addition, aviruddhah , non-contradictory.
The Yoga of this kind that has been desit ah, instructed,
by the scriptures; tarn, to that; aham namdmi , I make
my salutation, I bow down.

How the dualists contradict each other is being stated:

TflRflRT ^Tf^^cT ^TTfe?r: f| I

3nTcreTT<Tt sftrr 'RFTTTT II3II

c* ^ A

3. For some disputants indeed postulate
the birth of a (pre-) existing thing. Other wise
ones, while disputing among themselves, pos-
tulate the birth of what does not pre-exist.

Kecit eva vddinah , some disputants, viz the samkhyas ;
ic chant i, postulate; jatim, the birth; bhutasya , of an
existing thing; but not so do ail the dualists, for there
are apare, others, viz the VaiSesikas and the Naiyayikas;
who are dhirah , wise, that is to say, proud of their
wisdom; and who while vivadantah , talking contrari-
wise; postulate the birth abhutasya, of a non-existing
thing. The idea is that they want to conquer each
other though disputation.

328

EIGHT UPANISADS

[LV. 4

Now is being shown what is virtually asserted by
them as they refute each other’s point of view by talk-
ing contrariwise:

fa \

Cs c\

f^^Sg-iTT lshr*RTfa ^TmfoT I Ml
4. A thing that already exists does not pass
into birth; and a thing that does not pre-exist
cannot pass into birth. These people, while
disputing thus, are really non-dualists, and
they thus reveal^the absence of birth.

“Kim cit , anything; that is bhutam , pre-existing; na
jdyate , does not pass into birth, just because it exists,
as it is in the case of the Self” — while speaking thus,
the holder of the view that the effect does not exist
before its birth , 1 refutes the view of the Samkhya who
says that the effect, pre-existing in the cause , 2 takes
birth. Similarly, the Samkhya, too, while speaking thus,
“ Abhutam , the non-existing; na evajdyate, can never,
be born, because of the very fact that it does not
exist” — refutes the birth of a non-existing thing as held
by those who believe in the non-existence of the effect
before production. While vivadantah , talking contrari-
wise; these ad v ayah* non-dualists — for these really
walk into the camp of the non-dualists by refuting each
other’s view about the birth of the pre-existing or the

1 The Naiyayika who would virtually subscribe to the view that
something comes out of nothing.

2 The efffect remaining involved in the cause.

3 Anotfier reading is “dvayah, dualists’*.

IV. 6} MANDUKYA KAR1KA 329

non-pre-existing; khyupayanti , reveal, by implication;
the ajatiniy absence of birth itself.

'O ^ *s

fosRRt ’T cT: fN^RT tl^ll

5. Wo approve the birthlessness that is
revealed by them; we do not quarrel with
them. (0 disciples), understand this (philoso-
phy) that is free from dispute.

By saying “Let this be so”, we simply amimodamahe ,
approve; the ajdtim , birthlessness; taih khydpyamdmm ,
revealed by them, thus; we na vivaddmah , do not quarrel;
taih sdrdham , with them; by taking any side for or
against, as they do in regard to each other. This is the
idea. Therefore, O disciples, nibodhata , understand;
that philosophy of the highest Reality that is avivddam ,
beyond dispute, and is approved by us.

sptft ^Tfor: i

3RTcfr W^Trft Wf WRcTT IRII

6. The talkers verily vouch for the birth of
an unborn positive entity. But how can a
positive entity that is unborn and immortal
undergo mortality ?

Vadinah, the disputants — all of them, whether holding
the view of the prior existence or non-existence of
the effect. This verse was commented oft earlier
(Kdrika. III. 20).

330

EIGHT UPANISADS

[IV. 7

=T TRT^npr * *Ic*hPTcr cfSTT I
5Tf%^w^Rt ?t iivsii

7. The immortal cannot become mortal.
Similarly, the mortal cannot become immortal.
The mutation of one’s nature will take place
in no way whatsoever.

«nf? Jr^fanr i

ll^ll

8. How can the immortal entity continue
to be changeless from the standpoint of one,
according to whom, a positive immortal entity
can naturally pass into birth, it being a prod-
uct (according to him) ?

The \erses already explained earlier ( Kdrikd , III.
21-22) are quoted here in order to show the confirma-
tion of birthlessness that is revealed through the mutual
dispute of other schools of thought.

Inasmuch as one’s nature, even in the ordinary sense of
the term, does not change, (far less can the supreme nature
change itself). It is being shown what that nature is:

sTtfa: f^TT *r *tt ii^ii

9. By the word nature is to be understood
that which is permanently acquired, or is
intrinsic, instinctive, non -produced, or un-
changing in its character.

IV. 10]

. MANDUKYA KAR1KA

331

Samsiddhih means complete attainment, and anything
resulting from that is samsiddhiki , as is the nature of
the successful Yogis who are endowed with such occult
powers as becoming at will subtle like atom and so on.
in the case of the Yogis, that nature does not change
either in the past or the future; it remains as it is,
So also svdbhdvikl , intrinsic, that which follows from
the very nature of things, as for instance, such charac-
teristics as heat or light in the case of fire etc. That
nature also does not change according to place or time.
Similarly, sahajd , instinctive, born with oneself, as for
instance, such activities as flying in the sky in the case
of birds. Any other behaviour, too, is natural, yd
akrtd , that is not produced, by anything else, as for
instance the tendency of water to flow down. And
anything else, yd na jahdti svabhdvam , that does not
change its character; sd 9 all that; vijneyd , is to be known,
in this world; as prakrtih , nature. The idea sought to
be conveyed is this: when the nature of empirical
things, that are falsely imagined, does not change itself,
what need can there be to point out that the natural
immortality of the intrinsically birthless ultimate reali-
ties, is not subject to mutation?

What constitutes that nature, whose change is
assumed by the disputants? And what is the defect in
such an assumption? The answer is this:

1 1 \ ° II

10. All souls are intrinsically free from old
age and £eath. But by imagining senility and

EIGHT UPANISADS

332

[IV. 10

death, and being engrossed in that thought,
they deviate from their nature.

Jara-marana-nirmuktuJj , free from all physical changes,
starting with jam , old age, and (ending with) marana ,
death. Who are they? Sarve dharmah , all entities, i.e.
all the souls. Svabhdvatah , by nature. Although the
souls are intrinsically so, yet ic chant ah, thinking, as
though thinking, imagining; jardniaranam, old age and
death, for the Self, like the imagining of a snake on a
rope; they cyaxante , fall, that is so say, deviate, from
their own nature; lanwanlsayd , because of that thought
— thought of senility and death, that is to say, because
of the defect of being engrossed in that kind of
thought.

The Vaiteika points out how the Saxhkhyas, hold-
ing the view of the pre-existence of the effect in the
cause, talk illogically:

^ 5f?rc«T \

qTq-iTFT WT5T faw ^ cRT 1 1 H U

1 1 . The cause must undergo birth according
to one who holds that the cause itself is the
effect. How can a thing be birthless that takes
birth, and how can it be eternal when it can
be subject to (partial) disintegration ?

The disputant, yasya, according to whom; kdranam,
the cause itself, (existing) in the form of materials like
earth; is the karyam, the elTect, that is to say, evolves
into the° effect ; tasya, from his point of view; karanam,
the cause, e.g. Pradh&na or (Primordial Nature), though

IV. 12]

MANDUKYA KARIKA

333

itself unborn; jay ate , undergoes birth, as the effects like
Mahat and the rest. This is the idea, if Pradhana is
jdyamdnatn , born, as Mahat and the rest; k at ham , how,
is it said by them; to be ajam , birlhless? For it is a
contradiction in terms 1o say that a thing is unborn and
yet has birth. Moreover, they say that Pradhana is
eternal, at the same time that it is bhinnam , split up
(transformed), partially. For a composite thing, a jar
for instance, that is subject to partial disintegration, is
not seen to be eternal in this world. This is the idea.
The meaning sought to be imparted is that it involves a
contradiction on their part to say that a thing may be
broken up partially and yet be birthless and eternal.

For elucidating the same idea it is said:

^riFTT^TTfe ^ ^ 1 1 h 1 1

o >

12. If (according to you) the effect be non-
different from the cause, then on that account
the effect, too, is birthless. And if that be so,
how can your cause be still eternal, it being
non-different from its effect which is subject
to birth?

YadU if; it is your intention to hold that there is
ananyatvam , non-difference, of the effect; kdrandt , from
the cause, that is birthless; then from that a thing follows
that kdryam ajam , the effect is birthless. This is a fresh
contradiction in your view that a thing is a product and
yet birthless. Besides, there is this additional contradic-
tion. If the effect and the cause are non-different,

334

EIGHT UPANISADS

[IV. 12

katham , how; can te> your; kdranam , cause; that is
non-different kdrydt jdyanmndt , from the effect that is
subject to birth; by yet dhruvam , eternal? For one half
of a hen cannot be cooked, while the other half is
reserved for laying eggs.

Moreover,

3^TTf fTTfcrT # I

STRTThW ?T 11*311

1 3 . That disputant has certainly no supj)or t-
ing illustration who holds that the effect is
produced out of an unborn cause. If the pro-
duced effect is held to be bom out of another
bom thing, that, too, leads to no solution.

That disputant, yasya, according to whom; the effect
jdyate , is produced; ajdt , from an unborn thing; tasya ,
for him; na asti vai drstdntah , there is absolutely no
illustration (in support). The idea is that, in the absence
of any supporting illustration, it stands proved by
implication that nothing is born of the unborn. On the
other hand, if it is held jdyamdnasya , with regard to
the produced effect; that it comes jdtdt, from a born
thing; then since the latter must come out of another
bom thing and the last one, again, from another born
thing, na vyavastJul prasajyate , there will be no solution
at all; or in other words it will lead to an infinite
regress.

By the Vedic text, “But when to the knower of
Brahman everything has become the Self (then what
should o^ie know and through what?”) (By, II. iv. 14),
it has jpeen said that from the highest standpoint there

IV. 15] MANDUKYA KAR1KA 335

is no duality. Taking its stand on this, the (next)
verse says:

tcfarfe: W xf I

|cfr: W" H ^ vii

14. How can beginninglessness be declared
for cause and effect by those (disputants) ac-
cording to whom the effect is the origin of the
cause and the cause is the origin of the effect ?

The disputants, yemm , according to whom; the pha -
lam , effect, the aggregate of body and senses; is the ddik ,
source; hetoh, of the cause, of merit etc.; and similarly,
the hctuh , cause, merit etc.; is the <tc1ih, source; phalasya ,
of the effect, of the aggregate of body and senses; —
thus while positing a beginning for the cause and the
effect by the very assertion that these are mutually the
sources and products of each other ; 1 — katham taih
upavamyate , how can it be asserted by these very people;
that the cause and effect are beginningless? In other
words, this is self-contradictory, for the Self that is
eternal and unchanging can neither become the cause
nor the effect.

How do they make a contradictory assertion? That
is being shown:

tcikrfe: W wi ^ i

15. Just as a father may be born of a son,
so also may birth be a possibility according to

1 Merit and demerit result from embodiment; a nS embodi-
ment result^ from merit and demerit.

336

EIGHT UPAN1SADS

[IV. 15

those (disputants) who admit that the effect is
the source of the cause and the cause is the
source of the effect .

Those who assert that the cause orgi nates from the
effect, which is itself produced by the cause, get involved
in a contradiction that is on a par with that implied in
pituJj janma put rat , the birth of a father from a son.

If it be contended that the contradiction, pointed
out above, cannot be reasonably advanced, we say,

TO I

WRtfTO II ^11

16. If there be a possibility of cause and
effect, you should have to find out a sequence.
For should they originate together, there can
be no causal relation as between the two horns
of a cow.

Samhhave , if there be a possibility; hetu-phaluyoh , of
cause and effect; then tvaya, by you; exitavyah , has to
be found out; a kramah , sequence, with regard to
origination — viz that the cause precedes and the effect
succeeds. This is necessary for this further reason:
yasmat , since; yugapat samhhave , should there be a
simultaneous origin, of the cause and effect; there will
be asambandhah , want of relationship, through causali-
ty, as in the case of the two horns of a cow growing
together on the right and the left.

How are they unrelated? That is being stated:

m ?T I 3 : 3T%«rfcT I

3T Stffe TO I 5 : TOTORf^Rfr I^VSII

IV. 18] MANOUKYA KA.RIKA 337

17. If your cause has to come out of an
effect, it can have no right to recognition. How
will a cause, that is not established as such,
produce a result?

Utpudyaimnah sun, if it has to originate; phaldt ,
from an effect, that is still to be born, that is itself yet
without any existence; —having been born from an
effect that is non-existent like the horn of a hare; heiuh,
the cause; na prasuihyati , has no right to recognition;
does not have any birth. Katham , how; your hetuli ,
cause; that is yet to be endued with substance, and
aprasiddhah , is not established as such, like the horn of a
hare; utpadayisyati phalavu will produce a result? For
it is not seen anywhere that two things that depend
for existence on each other, and are analogous to the
horns of a hare, are connected causally or in any
other way. This is the idea.

left: I

^eTCeT ^ ll^ll

18. If the subsistence of the cause is depen-
dent on the effect, and the subsistence of the
effect is dependent on the cause, then which of
the two has existence earlier, with relation to
which the other may emerge ?

If, even after the dismissal of any causal relation
4wtween the (so-called) cause and the (so-called) effect
by pointing out the defect that they cannot be inter-
related, it is contended by you that the caus<* and the
effect subsist by mutual interdependence, then«tell me

338 EIGHT UPANJSADS [IV. 18

which one among the cause and the effect pre-exists,
depending on which the succeeding one may emerge
into being. This is the idea.

SRrfoTCTftSTH fT: I

qf^rtwi u^u

19. Your inability to answer this will amount
to your ignorance, or there will be a falsifica-
tion of the sequence (asserted by you). Thus
indeed is highlighted in every way the absence
of birth by the learned ones.

If you think that you have no answer, then this
asaktih , inability, of yours; will amount to the fallacy
of aparijndnam , want of knowledge of reality, i.e.
ignorance; atha w, or there will be; kramakopali — ho pa,
reversal, falsification, of the krama , sequence, spoken
of by you, consisting in mutual succession in the sense
that the effect derives its subsistence from the cause,
and the cause derives its subsistence from the effect.
This is the meaning. Evam , thus, from the fact that
any causal relation between the cause and the effect
cannot be substantiated; ajdtih , the absence of birth,
the non-emergence of everything; paridlpitd , has been
highlighted; buddhaih , by the learned people, the
disputants who speak of the defects of each other’s
point of view.

Objection : We spoke of the causal relation existing

between the cause and the effect, whereas you resorted
to a mere quibble that it is like the birth of a son from
a father* that there is no such connection between the
two like the two horns of a cow, and so on^ Not that

IV. 20]

MANDUKYA KARIKA

339

we asserted the production of an effect from a cause
that did not exist or the derivation of a cause from a
non-existing effect. What did we say then? It was
admitted by us that causality is the kind of relation
existing between the seed and the sprout.

With regard to this the answer is:

*n«rcpft l r ° u

20. What is known as the illustration of the
seed and the sprout is ever on an equal footing
with the (unproved) major term. For an
illustration that is as unproved as the major
term is not applied for establishing the relation
of the major term with the minor term.

(This is but begging the question, because the sup-
porting) drstantah , illustration; that is bijdnkurdkhyah ,
known as that of the seed and the sprout; is sadhya-
samah , on an equal footing with my major term (that
has still to be proved), This is the idea.

Objection : Is it not a matter of experience that the

causal relation between the seed and the sprout is
without a beginning?

Answer : Not so, for it is admitted that the earlier

ones have their beginning like the succeeding ones. Just
as a new sprout born now out of a separate seed has a
beginning and another seed born out of a separate
sprout has also a beginning by the very fact of succession
in birth, similarly the antecedent sprouts as well as the
antecedent seeds must have a beginning. \nd thus
since each^one of the whole chain of seeds and sprouts

340

EIGHT UPANISADS

[IV. 20

has a beginning, it is illogical to assert eternality for
any one of them. So also is the case with regard to
causes and effects. If now it is argued that the chain
of causes and effects is without a beginning, we say, no;
for any unity of such a series cannot be upheld. For
apart from the causes and e fleets, even those who talk
of the beginninglessness of such a series do not certainly
vouch for a unitary entity called either a chain of seeds
and sprouts or a procession of causes and effects.
Therefore it has been well said, “How can beginning-
lessness be declared by them for cause and effect ?“
( Kdrikd , IV. 14). Thus since your view involves an
illogicality from a fresh point of view, we are not really
avoiding the point at issue. This is the idea. Moreover,
hetuft , an illustration; that is sad hy as am ah, as unproved
as the major term; is not applied by those who are
adepts in the use of the valid means of proof (i.e. in-
ference); sddhyasiddhau , in the matter of establishing a
relation between the major term and the minor term
(in a syllogism). This is the meaning. The “illustration'’
is to be understood here by the term hetuli (lit. middle
term), for an illustration substantiates the ground of
inference, and the illustration is under discussion and
not the middle term.

It is being shown how birthlessness is highlighted by
the wise:

3 erirfa ^ ^ ^ \\\\\\

21. 4 The ignorance of the precedence and
succession is a pointer to beginninglessness it-

IV. 22]

MANDUKYA karika

341

self. For if it be a fact that a thing takes birth,
why is not its cause apprehended ?

And the fact that there is pur vdpanlp arijnanam ,
ignorance of the precedence and succession, of the cause
and the effect; is paridlpcikam , a pointer; ajfiteh , to
birthlessness. If an entity takes birth, hath am , why; its
P'urxam , antecedent cause; /7a grhyate , is not grasped?
By one who perceives a thing undergoing birth must
also be perceived, as a matter of necessity, the originator
of that thing; for the begetter and the begotten are
inevitably inter-related. Therefore that is a pointer to
birthlessness.

^rm 3T TTcTT ^isfq- ^ 3TT?# I

^TCtfgTSfq- iT IRvli

22. A thing, whatsoever it may be, is born
neither of itself, nor of something else, (nor of
both together). Nothing whatsoever is born
that (already) exists, does not exist, or both
exists and does not exist.

For this further reason nothing whatsoever takes
birth, since a thing that (supposedly) undergoes birth,
na jdyate , is not born; svatah , of itself; paratah , of
another; vd> or, of both. Nothing takes birth that is
sat , existing; asat , non-existing; or sat-asat , existing and
non-existing. There is no possibility of birth for it in
any way. To illustrate: As a jar does not come out of
that very jar, so nothing, that has not itself come into
existence, can be born svatah , out of its own # form by
itself. NcA* does it take birth paratah, from another, as

342

EIGHT UPANISADS

[IV. 22

something different from that another, just as a cloth
is not born of a pot or a cloth from another cloth.
Similarly a thing is not born both out of itself and
another, just as a jar or a cloth is not born out of a
jar and a cloth, for this involves a contradiction.

Objection : Is not a jar produced from earth and a

son born of a father?

Answer : True, the ignorant have such notions and
use such words as “It exists”, “It takes birth.” Those
very words and notions are examined by the discrimi-
nating people as to whether they are true or false,
inasmuch as things called a jar, a son, and so on, which
are contents of words and notions, are found on ex-
amination to be reduced to mere words, as is declared in
the Vedic text, “(All modifications are but names)
dependent on speech” (Ch. VI.i.4). If a thing already
exists, then just because it exists, it does not pass into
birth like earth or a father. If a thing does not exist,
then by the very fact of non-existence it does not
undergo birth like the horn of a hare etc. If it is both
existent and non-existent, then also it does not take
birth, as it is impossible to have a thing that is self-
contradictory. Hence it is established that nothing
whatsoever is born. As for those (Buddhists) who
assert that a product is nothing more than the mere
act of birth, and by whom it is held accordingly that
actions, accessories, and results are but the same identi-
cal entity and that things are momentary, they are far
out of the reaches of reasonableness, because (accord-
ing to this theory) a thing cannot be apprehended as
“This is r so”, since it ceases to exist for a second mo-
ment ifhmediately after being perceived, ai\d because

IV. 23]

MANDUKYA KARIKA

343

memory of a thing perceived earlier becomes im-
possible. 1

Besides, by asserting that the cause and the effect are
without beginning, you admit perforce that the cause
and effect are without birth. If you ask, 4v What do
you mean? 1 ' the answer is:

Iff xTTfa ^nTTcTcT: I

3TTfef f^?r 11^ 311

23. A cause is not born of a beginningless
effect; nor does an effect naturally come out
(of a beginningless cause). (Cause and effect
are thus birthless): for a thing that has no
cause, has certainly no birth.

Anddeh , from the beginningless, effect; hetuh na
jfiyate , the cause is not born. For you do not certainly
mean that from a beginningless effect, that is not born,
the cause derives its birth. Nor do you mean that the
phatam, effect; also gets its birth svabhdvatah , naturally,
without any reason; anddeh , from an unborn cause that
is beginningless. Accordingly, you virtually admit the
birthlessness of cause and effect by asserting that they
have no beginning. Hi, for; yasya, anything for which;
ddih, a cause; na vidyate , does not exist, in this world;
tasya, for that thing; na vidyate , cannot exist; ddih, the
birth, mentioned earlier; for birth is admitted for a
thing that has a cause and not for a causeless one.

1 There is no possibility for either recognition or # memory
unless the i<^a of identity lasts for some moments.

344

EIGHT UPANTSADS

[IV. 24

An objection is being raised again in order to
emphasise what has already been said:

5r?r%: 37HTCRT: l

qr^T%cTT jtctt iryii

24. (We have to admit) that knowledge has
its objects, since a contrary supposition leads
to an annihilation of duality. And the exist-
ence of objects, as supported by the opposite
systems of thought, is also admitted from the
fact of the experience of pain.

Prajnapti means knowledge, perception of sound etc.
That knowledge is possessed of a nimitta , cause, i.e.
object. So sanimittatxam means the fact that it has an
object— it has objective reference apart from its own
subjective existence. This is what we admit. Perception
of sound and the rest cannot be contentless, for it is
related to objects. Any at ha , otherwise (in the absence
of objects); there would result a void, dvayandmtah , as
a consequence of the annihilation of duality, consisting
in a variety of experience of sound, touch, blueness,
yellowness, redness, etc. This is the meaning. Nor can
it be said that duality, consisting in a variety of experi-
ences, does not exist, for this is a matter of direct
perception. Accordingly, from the fact that duality is
perceived, paratantnlstitd , existence as held by the scrip-
tures of other schools, that is to say, existence of external
objects, apart from their knowledge, as held by the
books of opposite schools; matd, is admitted. For the
nature, of knowledge being essentially that of mere

IV. 25] MANDUKYA KARIKA 345

illumination, it cannot have any variety amounting to a
mere natural diversification within itself unless there is
that variety in the corresponding objects, e.g. blueness,
yellowness, etc., just as a crystal can have no variety
unless it comes into relation with such limiting adjuncts
as blueness etc. This is the idea. The external objects,
as held by the opposite systems, have existence because
of the further reason of samklesa, (lit. suffering, which
is the same as sam kies ana, causing of suffering; so it
means) pain. Pain arising from a burn etc. is a matter
of experience. If, apart from knowledge, there were
nothing externally present to cause a burn for instance,
pain would not have been experienced. But, as a
matter of fact, it is experienced. Therefore, from this
fact, it is admitted that there is an external object.
For there can be no pain in knowledge as such, since
this is not the case elsewhere ' 1

As to this the reply (of the subjectivist) is:

o ^

mcTCSHTrT IRK 1 1

C\ N

25. In accord with the perception of its cause,
knowledge is supposed to be based on external
objects. But from the standpoint of reality, it
is held that the external cause is no cause.

It is true that yuktidarsanut, in compliance with the
perception of its cause, as for instance, the experience

’e.g. wherc#the body is not in actual contact with fir*

346

EIGHT UPANISADS

[IV. 25

of duality and pain; isyate , it is posited, by you; that
sanimittatvam prajnapteh , there is an external object
for knowledge. Now hold fast to your position that
external objects are the basis of experience, since it is
seen to have a cause.

Opponent : Tell me what follows from that.

The answer is: By us isyate , it is held; that nimittasya
animittatvam , the cause — a jar or anything else that is
assumed to be the basis of experience— is no cause at
all; it is not the basis, the cause, of variety.

Objection : Why ?

Answer: Bimiadarmmt , from the standpoint of

reality, that is to say, of the ultimate Reality. For
unlike the existence of a buffalo independently of a
horse, a jar does not exist apart from clay after being
recognised as clay that it really is, nor does a cloth
exist apart from the yarns, nor the yarns apart from
the fibres. Thus if the reality is pursued successively
till words and notions cease, we do not perceive
any external occasion for knowledge. This is the
meaning.

Or the phrase may be abhutadar&anat (and not bhuta -
darsandt) in which case the meaning is: Abhutadarmndt ,
on account of finding the external object to be unreal ;
animittatvam isyate , it is not admitted to be the cause
(of knowledge), just as a snake seen on a rope is not.
Besides, the cause is not a cause, since it is the content
of an erroneous perception; and as such, it ceases to
be so when the error is removed. For to the people in
deep sleep, divine absorption ( samddhi ), or liberation,
where<there is no erroneous perception, there can be no
knowledge of any external object, except (t^e conscious-

IV. 26]

MANplJKYA KARIKA

347

ness of) the Self. Nor is a thing perceived by a madman
perceived to be such by others who are in their senses.
Hereby is demolished the arguments based on percep-
tion of duality and experience of pain.

anjjjt % 3TrT^T«ff ll^ll

26. Consciousness has no contact with objects;
so also it has certainly no contact with appear-
ances of objects. For according to the reasons
adduced, an object has no existence, and an
illusory object is not separate from the
awareness. 1

As there is no external object, therefore the cittam ,
consciousness; nasprsati, does not come in contact with;
arthanu object, anything acting externally as a support;
nor does it come in contact with arthdbJmsom , any
appearance of object, for it is as much a form of con-
sciousness as a dream; hi, for; yatah, in accordance
with the above reasoning, art hah , an object; is abfmtah,
non-existent, even in the waking state, just as a dream
object is. Na, nor is; arthdbhdsah, an illusory object;
prthak , different, from the consciousness; it is con-

1 We arc dealing here with the Buddhist view. A.G. explains
citta as sphurefya, self-emanation, shining. The act of knowing
implies an object to be known, but consciousness, thought of as
shining like the sun, needs no object. Besides, the sun^and its
shining are the same, though in common parlance a distinction
is made betwetm them.

348

EIGHT UPANJSADS

[IV. 26

sciousness alone that appears as objects like the jar
etc. as it does in a dream.

Objection'. In that case, the appearance of con-
sciousness, in the form of ajar for instance even when
there is no jar etc., must be a false perception. And if
this be the conclusion, you should point out the
(corresponding) right knowledge somewhere (to make
this error possible).

With regard to this, the answer (of the subjectivist) is:

fafRTrT iT faq I

27. Consciousness does not ever come in
contact with external objects in all the three
states. There being no externa] objects how can
there be any baseless false apprehension of it ?

Cittanu consciousness; nti so do samsp-rAatk does not
ever touch; any nimittam , cause, external object; trisu
adhvasu , in all the three states (of past, present, and
future). Should it come in contact with any object at
any time, that will be the non-erroneous absolute reality,
and in relation to that true perception, the illusive
perception of a jar, where there is no jar, will be a false
perception. But there is no contact of consciousness
with any object at any time. Therefore katham , how;
bhavixyati , will there be; tasya , for that consciousness;
viparydsah an i mitt ah, any false apprehension that has
no object to support it? The idea implied is that there
is iw such thing as false knowledge at all} Rather it is

IV. 28]

MANDUKYA KAR1KA

349

the nature of consciousness that even in the absence of
jar etc. it appears like those things. 1

The text starting with, “In compliance with the
perception of its cause, knowledge" (IV. 25) and
ending with the previous verse, which represents the
view of the subjective idealists among the Buddhists,
is approved by the teacher (Gaudapada) in so far as it
refutes the view of those who believe in external
objects. Now he makes use of that very argument (of
the idealists) as a ground of inference for demolishing
their own points of view:

cr^rrvr srpKt fad fa^fa * n

ir^ii

■s

28. Hence consciousness has no birth, and
things perceived by it do not pass into birth.
Those who perceive the birth of that conscious-
ness, may as well see footmarks in space itself.

Since from the standpoint of reality, we also approve
the view of the subjective idealists that consciousness
appears as a jar even though there is no such jar etc.,
therefore it also stands to reason that consciousness
appears to be born even though there is no such thing
as birth. And therefore the cittam , consciousness; na

1 Those who in a case of illusion, hold the theory of anyathd -
khyaii , appearance of a real thing in a wrong way, believe that
an illusion pre-supposes a true perception somewhere. But the
subjectivists say that an error does not imply an earlier true
knowledge, for an illusion and the objects in an illusion are
all appearanajl of consciousness.

350

EIGHT UPANI8ADS

[IV. 28

jay ate , does not pass into birth; just as much as citta-
dr&yam na jdyate, the things perceived by consciousness
have no birth. Therefore ye, those, the idealists, who;
paSyanti , perceive; the jdtim, birth; tasya , of that con-
sciousness, along with its momentariness, sorrowfulness,
voidness, non-selfhood, etc. — thereby presuming to
perceive through that very consciousness the nature of
consciousness that defies all perception — te, they, those
idealists; pasyanti , see; padam , the footprint, of birds
etc.; khe vai, in space itself. That is to say, they are
bolder even than the other dualists. As for the nihilists,
who, while perceiving the non-existence of everything,
assert thereby the voidness of their own philosophy,
they are even bolder than the idealist, 1 inasmuch as they
want to have the sky itself in their grasp.

Through the above reasons it is established that
Brahman is one and has no birth. Now the present
verse is meant for suftiming up, in the form of a result
(of the discussion), what was presented in the begin-
ning as a proposition :

3F5TRT ^TcFSflfa: STff^TcT: I

ll^ll

29. It is the birthless that (according to the
disputants) takes birth. Since birthlessness is

1 It is through perception that the all-round voidness is proved.
But how will perception itself be annulled? Not that perception
can annihilate itself, for the simple reason that perception and
its negation cannot coexist. Besides, if you talk of absolute ni-
hilistq, you affirm the non-existence of your ownyview as well.

IV. 30]

MlNDUKYA KARIKX

351

its very nature, therefore the transmutation
of (this) nature can take place in no way
whatsoever.

It is imagined by the disputants that the unborn
consciousness, which is nothing but Brahman, takes
birth; therefore it is the ajdtam , unborn; that jayate ,
takes birth. Yasmat, since, ajdtih, birthlessness; is its
very prakrtih , nature; tat ah, therefore; anyathablidvah ,
transmutation, birth; prakrteli , of that nature, which
is essentially unborn; na katham cit bhavisyati , will not
take place in any way.

Here is another loophole discovered in the view of
those who hold that the soul has the worldly state (i.e.
bondage) and liberation in any real sense:

xr qm'm torfa i

3TCRRIT ^Tf^Tt mSTFT ?T ll^°ll

30. Moreover, if the world be beginningless,
its termination will not be achieved. And
there will be no eternality for liberation that
has a beginning.

Samsdrasya anddeh , of the world (i.e. bondage) that
has no beginning, no definite non-existence in the past;
antavattvam , termination ; na setsyati, will not be achiev-
ed, with the help of reasoning; for, in common exper-
ience, nothing is seen to have an end that has no
beginning.

Objection : It is seen that the continuity of the serial
relation between the seed and the sprout breaks (tfiough
it has no beginning).

352

EIGHT UPAN1SADS

[IV. 30

Answer: Not so, for this was refuted by pointing
out that a series does not constitute a single substance
(Krtrika, IV. 20).

Similarly, na bhavfayati , there will be no; anantatd ,
everlastingness; even mokmsya , of liberation, that has
a beginning, that originates at the time of the acquisi-
tion of illumination; for such is not the case with
jars etc.

Objection: Since like non-existence brought about by

the destruction of ajar etc., liberation, too, is not a sub-
stance, therefore our point of view is free from defect. 1

Answer: On that assumption 2 your proposition that

liberation has existence from the standpoint of ultimate
Reality will fall through. Besides, it will have no
beginning just because it will be non-existent like the
horn of a hare.

^ Wife TcPdT I

ffew: tfprr: ^ ^ferTT: II 3*11

31. That which does not exist in the be-
ginning and the end is equally so in the middle.
Though they are similar to the unreal, yet
they are seen as though real.

mi fferfaqim i

ffefer W WTcTT: ll^ll

1 Non-existence brought about by destruction has a beginning

but no end, and non-existence is not a substance justqJP much
as liberation is not. ""

2 If liberation is non-existent.

IV. 34]

MANDUKYA KARIKA

353

32. Their utility is contradicted in dream.
Therefore from the fact of their having a
beginning and an end, they are rightly held
to be unreal.

These two verses, that were explained in the chapter
‘On Unreality’ ( KSrika , II. 6-7), are quoted here in con-
nection with the non-existence of bondage and liberation.

sprf TTT |

C

3T^ t 2RH fcT II 3311

33. All entities are unreal in dream, since
they are seen within the body. How can there
be the vision of creatures within this narrow
space here ? 1

The topic raised in “But from the standpoint of reality
it is held that the external cause is no cause” (Karika,
IV. 25), is being elaborated by these verses.

5T TO I

O -N

srfasnm t *rrofTO 113*11

O *\

A In this way the verse indirectly aims at proving the falsity of
ail. If falsity in dream follows from the fact that things are seen
inside the body, then all things even in the waking state must be
false, since they are seen within the body of Vir&fc. And if falsity
of dream objects follows from the fact of their being seen within
a pia^e that is not adequate for them, then things of the waking
statemust be false since they, though naturally associated with
space and tity, are still seen in Brahman that has no Jpace and
time. — A.G.

12

354

EIGHT UPANISADS

[IV. 34

34. It is not proper to hold that dream
objects are experienced by reaching them, since
the requisite time involved in the journey is
lacking. Moreover, nobody, when awake,
continues in the place of dream.

The idea implied is that there is no going over to
any other place in dream, for the time required for and
the distance involved in coming and going, as validly
settled in the waking state, aniyamat, have no corre-
sponding fixity, in the dream state.

fairer; srsst ?r sprsEt i

^T^tcf ^nfr JifapfaRsrRwst d wrfo u^u

35, Having conferred with friends and others
(in dream) one does not get confirmation when
awake. And whatever one acquired in dream,
one does not see it after waking up.

Sammantrya , having deliberated; mitnidyaih saha ,
with friends and others (in dream); one na prapadyate ,
does not get confirmation, of that very deliberation
when pratibuddhah , up from dream. And yat him cit f
whatever, gold etc., grhltam , was acquired; he does
not get after waking . 1 For this reason, too, one does
not go to a different place in dream.

1 An alternative meaning is: To the man of illumination
( pratibuddhah ) there is no consciousness of anything except
Brahman. So what may appear to others as his eating, drinking,
etc., doefr not appear to himself to be so, for he thinks, “1 do
not do anything” (G. V. 8). — A.G.

IV. 37]

MANDUKYA K A RIKA

355

RR qWTO SRFTR I

wr ^RTcRT SR f^S*R*R*ffR IR^II

36. Moreover, the body in a dream is unsub-
stantial, since another body is seen (to exist).
As it is the case with the body, so is every-
thing perceived through consciousness and is
(therefore) unsubstantial.

And the kciya/t , body; that is seen svapne, in dream; to
be walking about; is avastukah , unsubstantial; anyasya
prthuk dors amt, since another (sleeping) body, as distin-
guished from the one in the state of dream, is seen
separately. As the body seen in dream is unreal, so all
things seen through the mind even in the waking state
are unreal, for they are all equally perceived through
consciousness. The significance of the topic under
discussion is that the waking state also is unreal, since
it is similar to the dream state.

Things are unreal because of this further reason:

1 1 3 V9 1 1

37. Since a dream is experienced like the
waking state, the former is held to be the result
of the latter. In reality, however, the waking
state is admitted to be true for that dreamer
alone, it being the cause of his dream.

Graham t, since dream is experienced; jdgaritavat,
like the waking state, as characterised by the # subject-
object relajionship ; therefore dream isyate, held ;

356

EIGHT UPAN1SADS

[IV. 37

taddhetuh, as having that waking state as its source;
that is to say, dream is a product of the waking state.
Taddhetutmt , since dream has that waking state as its
cause; that jdgaritam , waking state; is sat , true; tasya
eva, for that dreamer alone; but not so for the others,
just like the dream itself. This is the implication. As a
dream is true to a dreamer alone, so far as it appears
like objects of common experience having existence,
similarly the waking things that appear like existing
objects of common experience are true to the dreamer
alone as conceived of by him to be the cause of his
dream. In reality, however, just like dream objects, the
things of the waking state, too, are not objects of
common experience to all, nor have they existence.
This is the purport.

Objection : Even though the objects of the waking

state be the prototypes of those of the dream state,
they are not unsubstantial like dream; for dream is
extremely changeful, whereas the waking state is seen
to be steady.

Answer: Thi, is truly so to the non-discriminating
people, but to the men of discrimination nothing
whatsoever is known to have origination. Therefore —

?r =ar ii^ii

C\ Ca

38. Since origination is not a well-estab-
lished fact, it is declared (by the Upanisads)that
everything is birthless. Moreover, there is no
origination, in any way whatsoever, of any
non-existing thing from an existing one.

IV. 39]

MANDUKYA KARUCA

357

Utpadasya aprasiddhatvat , as origination is not a well-
established fact; so in the text, ‘ fc co-extcnsive with every-
thing within and without and birthless” (Mu. II. i. 2),
it has been uddhrtam , declared, by the Upanisad in effect
that; sarvam ajanu everything is birthless; or in other
words, the (birthless) Self is everything. And your fur-
ther conjecture that the unreal dream originates from
the real waking state is also untenable. For in this
world na asti sambhavah abhutasya , there is no origina-
tion of a nonentity; bhutdt , from a real thing; for a
nonentity, like the horn of a hare, is not seen to
originate in any way whatsoever.

Objection : Has it not been said by yourself that
dream is a product of the waking state? So how is it
said that origination is not a well-recognised fact?

Answer: As to that, listen to what we mean by the
causal relation (between them):

C. 'N

sr^FT^sfq- ^ srfosnst ^ 113x11

C -s O x

39. Having seen some unreal thing in the
waking state and being emotionally affected,
one sees it in dream also. And having even
seen some unreal thing in dream, one does not
see it in the waking state.

Drstvd, having seen; jdgarite, in the waking state;
asat, an unreal, illusory thing, like a snake imagined on
a rope; and becoming tanmayah, emotionally affected
by its thoughts; one paiyati , sees; svapne, irf dream,
also; by imagining the duality of subject and object as

358

EIGHT UPANISADS

[IV. 39

in the waking state. Similarly, unless one resorts to
imagination, one, drstva , after having seen; asat , an
unreal thing; svapne api , even in dream; na pasyati ,
does not see (it); pratihuddhah , when he is awake. From
the use of the word “ ca , and'’, it follows that, in a
similar way, one does not sometimes see in dream some-
thing that one had seen in the waking state. In this
sense the waking state is said to be the cause of dream,
but thereby it is not implied that the former is real.

In reality, however it cannot be established that
anything has any causal relationship in any way what-
soever. How?

HV°II

40. There is no unreal thing that has an
unreality as its cause, similarly there is no
unreal thing that has a reality as its cause.
Moreover, there is no existing thing that has
another existing thing as its cause. How can
there be an unreal thing that is produced out
of something real ?

Na asti asat, there is no unreal thing; asaddhetukam',
that has an unreal thing for its cause — e.g. an unreal
thing like a castle in the air that has an unreal thing like
a hare’s horn as its cause. Similarly, na asti sat, there
is no such existing entity; a jar for instance; that is
asaddhetukam, the product of an unreality — a hare’s
horn for instance. Tatha, so also; na asti kit, there is

IV. 41]

MlNDUKYA KlRlKA

359

no existing thing, a pot for instance, that is a product of
another existing thing; a jar for instance. How can
there be any possibility of an unreality being produced
out of a reality? Besides, there is no other kind of causal
relationship possible or imaginable. So the idea implied
is that, to the discriminating people, causal relationship of
anything whatsoever is really an un-established fact.

Again it is said by way of removing any surmise about
the causal relationship between the unreal waking and
dream states:

tot i

** C\ c. -N

cPtt wr% ir<r?n

41. As some one, owing to lack of discrim-
ination, may, in the waking state, be in con-
tact with unthinkable objects, fancying them
to be real, so also in dream, one sees the
objects in that dream alone, owing to want of
discrimination.

Yathd , as; some one; riparydsdt , owing to want of
discrimination; may imagine jdgrat, in the waking state;
as though one is in touch with acintydn , unthinkable,
objects, like a snake etc. imagined on a rope etc.;
bhutavat , as if they were real; tathd, so also; svapne ,
in dream; riparydsat, owing to want of discrimination;
he fancies as though visualising dhanndn , objects, like
elephants etc. that is to say, he sees them there in the
dream alone, and not as the products of thg waking
state.

360

EIGHT UPANISADS

IV. 42

5TTf^5 ^Tcrr ^57^nct^?rat sreniv^u

42. Instruction about creation has been
imparted by the wise for the sake of those who,
from the facts of experience and adequate
behaviour, 1 vouch for the existence of substan-
tiality, and who are ever afraid of the birth-
less entity.

For those who upalambhat , because of perception;,
and sama carat , adequate behaviour, e.g. proper obser-
vance of duties pertaining to castes and stages of life—
for those who, because of these two reasons, astivastutva-
vadindm , resort to the declaration of existence of sub-
stantiality — for the sake of those who are earnest in
their effort, who are faithful, but who are possessed of
an inferior kind of discrimination; that jatih, birth
(creation); desitd , has been inculcated; buddhaih , by the
wise, by the non-dualists. That creation has been preach-
ed as a means to an end (for generating firm dis-
crimination) under the idea: “Let them accept it for

the time being. But in the course of practising Vedanta,
the discriminating knowledge about the birthless and
non-dual Self will arise in them spontaneously.” But
they have not done so from the standpoint of ultimate
truth. And this is so because those non-discriminating
people (for whom such instruction is meant) are devoted
to Vedic conduct, while, owing to their dull intellect,
they are sadd, ever; afraid; ajateh , of the birthless entity;

apprehending that this will lead to their annihilation,
o

1 Proper response to human situations.

IV. 44]

MANDUKYA karika

361

This is the idea. It was said earlier, “that is merely by way
of generating the idea (of oneness)'’ ( Karika , III. 15).

^TfcT^T ?T ^frs^'TT 1 1 V 3 1 1

43. For those who, being afraid of the Un-
born, deviate from the true path by relying on
their experience of duality, the faults arising
from acceptance of creation will not bear fruit;
and the fault, too, will be insignificant.

And ye, those, who thus; upalambhdt , relying on
perception, as well as adequate behaviour; ajdteh trasa -
1dm , being afraid of the unborn entity (i.e. the Self);
and declaring that duality exists, viyanti , deviate, from
the non-dual Self, that is to say, they accept duality —
in the case of those people who are afraid of the Un-
born, but are faithful, and tread the righteous path,
jdtidosah , the faults arising from the perception of
origination; na setsyantt , will not attain fruition, for
they are treading on the path of discrimination. Dosdh
api, should there be any dosah , defect that is calcu-
lated to debar their complete enlightenment; that api,
even; alpah bhavisyatt\ will be insignificant.

Objection : As perception and adequate behaviour
are vaild proofs, things comprised in duality do exist.

Answer : Not so, for perception and adequate

behaviour are not universally true. How they are not
so is being shown:

^3 ^>5^ iiwii

362

EIGHT UPANISADS

[IV. 44

44. As an elephant conjured up by magic is
called an elephant by depending on perception
and adequate behaviour, so from the facts of
perception and adequate behaviour a thing is
said to be existing.

As mayahastl , an illusory elephant conjured up by
magic; though non-existent in reality, is yet certainly
perceived, just like a real elephant — people behave to-
wards it in this world just as with a real elephant, and call
it an elephant because of such attributes of an elephant
as being capable of being bound, ridden upon, etc. —
similarly upalamhhat samdcardt , because of perception
and right conduct (with regard to them); ucyate vastu
asti , it is said that duality, consisting of diversity, does
exist. Therefore the purport is that the facts of being
perceived and dealt with rightly cannot be the tests
establishing the existence of a thing.

What again is the absolutely real thing that is the
substratum of all unreal ideas of creation and the rest?
The answer is:

cm ^ i

45. It is Consciousness — birthless, motion-
less and non-material, as well as tranquil and
non-dual — that has the semblance of birth,
appears to move, and simulates a substance
(possessed of qualities).

That which being birthless has the semblance of birth
is jdtyabhdsam, as for instance in the illustration.

IV. 46]

mXndukya karikS

363

“Devadatta has birth”. That which appears as though
moving is caldhhdsam, as in the case, “That very Deva-
datta goes”. Vast it is a substance that can have attri-
butes; that which simulates that is xastvdbhdsam , as for
instance in the illustration, “That very Devadatta is
fair or tall”. Devadatta appears as though taking birth,
as though he moves, and as if he is fair or tall, though
in reality he is birthless, changeless, and immaterial.
What is it that answers to these characteristics? It is
vijndnanu Consciousness. It is sdntam , quiescent, being
devoid of birth etc. And therefore It is also adxayam ,
without a second. This is the meaning.

fTcf farm sm? mv. wyv. i

TTcr^ ^ Tcrf^T

46. Thus Consciousness has no birth, thus
are the souls considered to be birthless. Those
who know thus indeed do not fall into cala mity.

Exam , thus, in accordance with the reasons adduced ;
cittam najdyate, Consciousness 1 does not undergo birth;
exam, thus; are dhanwh , the souls; smrtdh , considered;
ajdh, birthless; by the knowers of Brahman. The plural
in dharmdh (souls) is used metaphorically, since the
non-dual Self Itself appears to be different in accord-
ance with the difference of bodies. Those who, after
renouncing all cravings for external things, xijdnantah
exam era , know thus indeed; that the Consciousness,
free from birth etc., is the non-dual reality that is the
Self; tia patanti , do not fall, again; viparyaye , into
calamity, into the sea of the darkness of ignorance;
l “Citta &eans Consciousness, i.e. Brahman.”— A .C»

364

&GHT UPANISADS

[IV. 46

as is confirmed by the text of the Vedic verse, “What
delusion and what sorrow can there be to the one who
realises unity?” (Is 7).

In order to dilate upon the above-mentioned reali-
sation of the Self, the text goes on:

fojnwrfocT fl«TT 1IVV9U

47 . As the movement of a fire-brand appears
to be straight or crooked, so it is the vibration
of Consciousness that appears to be the
knower and the known.

Yathd , as; in common experience, it is seen that aldta -
spanditam, the movement of a fire-brand ; rjuvakradikabhd-
san\» appears to be straight, curved, and so on; tatha,
similar, is grahanagrdhakn bhdsam , the appearance as the
perception and the perceiver, that is to say, as the object
and the subject. What is it that appears? Vijnfinaspandi-
tam , the vibration of Consciousness, as it were, it
being set in motion by ignorance, for the unmoving
Consciousness can have no vibration, as it was said
earlier, “birthless, motionless” ( Kdrikd , IV. 45).

WT 1

48. As the fire-brand, when not in motion,
becomes free from appearances and birth, so
Consciousness, when not in vibration, will be
free from appearances and birth. V

IV. 50]

MANDUKYA KXRIKA

365

Yathd , as; that very aid tarn , fire-brand; aspanda -
marram , when not in motion, when it does not undergo
birth to become straight etc. in shape, it remains and-
bljdsam ajam , free from appearances and birth; tathd ,
so; Consciousness, that vibrates through ignorance, will,
on the cessation of ignorance, become aspandamdnam ,
free from vibration, consisiting in birth etc. — will remain
free from appearances, birth, and vibration. This is
the meaning.

Moreover,

49. When the fire-brand is in motion, the
appearances do not come to it from anywhere
else. Neither do they go anywhere else from
the fire-brand when it is at rest, nor do they
(then) enter into it.

A late spandamdne , when that very fire-brand is in
motion; the appearances of straightness, crookedness,
etc. do not come to be in it; any at ah, from anywhere,
outside the fire-brand; this is what is meant by na anya -
tobhuvah , non-adventitious. Na , nor; do they go out
anywhere else; tat ah nispamldt, from that fire-brand
when it is at rest. Na te aldtam pravimnti , nor do they
enter into the fire-brand, that is motionless.

Furthermore,

cm mim^TTfwqcr:

366

EIGHT UPA.N ISADS

[IV. 50

50. They did not issue out of the fire-brand
by reason of their unsubs tantiaUt^. With
regard to Consciousness also the appearances
must be of a similar kind, for as appearance
there is no distinction.

Te , they, the appearances; na nirgatdli alCitdt, do not
issue out of the fire-brand, like something out of a house;
t Iravyatva-ahhava-yogatah , because of their being devoid
of substantiality, that is to say, because of unsubstan-
tiality, the phrase being construed thus: The quality of
a dravya, substance, is dravya tva; the absence of that
is dravyatvdbhdva ; and yogatah means by reason of.
Entry is possible for things and not for those that arc
not so. The appearances of birth etc. vijndne api tatbaiva
syuh , in Consciousness also must be thus alone ; dbhdsasya '
avttexatah, for appearance is equally present.

It is being shown how they are similar:

four# # JTnrrcrr apsfifapr: i

*r fawn fwf^r iim^h

^FT^m^rrs^Frr^st^cZTT: cr \\\rw

5 1 . When Consciousness is in vibration, the
appearances do not come to It from anywhere
else. Neither do they go anywhere else from
Consciousness when It is at rest, nor do they
(then) enter into It.

52. They did not issue out of Consciousness,
by reason of their unsubstantiality; Cor they

IV. 53]

mandOkya kXrika

367

are ever beyond comprehension, being with-
out any relation of cause and effect (with
Consciousness).

Everything with regard to Consciousness is similar to
that of the fire-brand; Consciousness has this one
distinction that It is ever unmoving. It is being pointed
out as to what causes the appearances of creation etc.
in the motionless Consciousness; Yatah , for; te , these;
are sada eva acintydh, ever beyond comprehension;
karyakaranata-abluiYut , in consequence of the absence
of any logical connection of cause and effect (between
the appearances and Consciousness), they being of the
nature of non-existence. Just as the ideas of straightness
etc. are perceived in the fire-brand, although the ap-
pearances of straightness etc. are unreal, similarly the
ideas of creation in the Self, that appear even though
there are no creation etc., must be false. This is the
purport as a whole (of the two verses).

It has been established that the Reality, that is the
Self, is one and unborn. Now according to those who
imagine causality,

37 spR-fat ii^ii

53. A substance can be the cause of a sub-
stance, and one thing can be the cause of
another different from itself. But the souls
can be considered neither as substances nor
as something different from other things.

368

EIGHT UPANISADS

[IV. 53

Dravyam , a substance, sydt hetuh , can be the cause;
dravyasya, of a substance; anyasya , one thing can
be the cause of another; but that very thing cannot be
its own cause. Nor is a non-substance seen in common
experience to be independently a cause of anything. 1
Na upapadyatc, nor is it logical, in anyway whatsoever;
that dharmdmm dravyatvam anyabhdvah vd , the souls
should be considered either as substances or as some-
thing different from other things, under which possibility
alone could the Self become either a cause or an effect. 2
Thus since the Self is neither a substance nor different
from anything, 3 It is neither the cause nor the effect
of anything. This is the meaning.

?r faforr ^Tsfqr ?r spfspr i

srf^rfcr nvni

54. In this way, the external entities are not
the products of Consciousness; nor is Con-
sciousness a product of external entities. Thus
the wise confirm the birthlessness of cause and
effect.

Evanu thus, according to the reasons adduced;
Consciousness is the very essence of the Self that is
identical with Consciousness. Hence dhamidh , exter-
nal entities; na cittajdh , are not the products of Con-

1 Quality, action, genus, etc. can be causes through the sub-
stances in which they inhere.

2 For causality presupposes difference.

3 The Sfir being all-pervasive and homogeneous.

IV. 55]

MANDUKYA KARIKA

369

sciousness; 1 na c it turn dharmajam, nor is Consciousness
a product of external entities. For all entities are the
mere appearances of that which is essentially Conscious-
ness. Consequently, an effect is not produced from a
cause, nor is a cause from an effect. In this way the
knowers of Brahman, pravtianti, enter into, affirm:
heluphaltijutim , the birtblcssncss of cause and effect.
The idea is that they arrive at the non-existence of
cause and effect.

It is being pointed out as to what will happen to
these who cling to cause and effect:

sfbr lifter \\\\\\

55. Cause and effect spring into being so
long as there is mental preoccupation with
cause and effect. There is no origination of
cause and effect when the engrossment with
cause and effect becomes attenuated.

Ydvaty as long as; hetuphalavcsah, attention is riveted
on cause and effect, under the idea, *T am the producer
of the causes called virtue and vice; merit and demerit
belong to me; and I shall enjoy their fruit by being
born sometime and somewhere among the host of
creatures’' — as long as causality is superimposed on the
Self, as long as the mind is preoccupied with it; tdvat
hetuphalodbhavahy so long do cause and effect, merit
and demerit and their effect, arise — are active without
a break. This is the meaning. When the engrossment

1 A.G. equftes citta with the supreme Self.

370

EIGHT UPANISADS

[IV. 55

with cause and effect, that springs from ignorance, is
removed through the realisation of non-duality as stated
before, like the removal of the possession by an evil spirit
through the power of incantation and medicines, then
that engrossment kslne , being attenuated ; m asti hetupha -
lodbhavdh , there is no origination of cause and effect.

What is the harm even if there is the origin of cause
and effect? The answer is:

I

II^U

56. As long as there is mental preoccupation
with causality, so long does the worldly state
continue. When the engrossment with causaliiy
is exhausted, one does not attain the worldly
state.

Yd vat, as long as; the mental preoccupation with
causality is not removed through perfect illumination ;
tdvat, so long; samsdrah , the worldly state; persisting
unimpaired, remains dyatah, outstretched, that is to say,
continues for long. But again hetuphaluvese kslne, when
the engrossment with causality is attenuated; na prapa-
dyate samsdram, one does not attain the worldly state;
for then there is no cause for it.

Objection : As there is nothing else apart from the
unborn Self, how can it be said by you that there are
such phenomena as the origin and destruction of cause
and effect as well as of the world?

Answer: Listen:

IV. 58]

MANDUKYA KlRIKl

371

ctrr attirt ^ JTTfer $ i
^TSf *TTf?cT t II^H

57. Everything seems to be born because of
the empirical outlook; therefore there is noth-
ing that is eternal. From the standpoint of
Reality, everything is the birthless Self; there-
fore there is no such thing as annihilation.

Sarvatn flyate, everything is produced; samrtyd, by
samvarana , concealment, consisting in empirical outlook
within the domain of ignorance. Tena, therefore; within
the range of ignorance, na asti vai Afihatani, there is
surely nothing that is eternal. Hence it has been said
that the world, characterised by origin and destruction,
remains outstretched; hi, because; sadbhnvena , from the
standpoint of the highest Reality; sarvam ajam , every-
thing is the birthless Self. Since there is no creation, tena ,
therefore; na asti vai , there is surely no; ucchedah , anni-
hilation, of any cause, effect etc. This is the meaning.

*n*T>T*r 5 tt =er mm * \\\<c\\

58. The entities that are born thus are not
born in reality. Their birth is as that of a
thing through Maya (magic). And that Maya
again has no reality.

Ye dharmnh, the entities, souls and other things,
which; juyante, are born, are imagined to be born; te,
they; that 4re iti, of this kind; — the word this

372

EIGHT UPANISADS

11V. 58

kind” indicates the empirical outlook mentioned earlier
(IV. 57); so the meaning is, “The entities, that are of
this kind, are born thus owing to (concealment through)
the empirical outlook f'—rp, they; najdyante , are not
born; tattvatah . in reality. And as for the janma ,
creation, through the covering of the empirical outlook;
tewm, of those — of those entities, mentioned above; the
birth is to be understood mdyopamam , like that occur-
ring through Maya (magic). So it is to be understood
as similar to magic.

Objection: Then there is an entity called Maya.

Answer: Not so Sd ca mdyn na vidyate, and that
Maya does not exist; the idea being that the term
relates to something non-existing.

It is being shown how their birth can be compared
to magical birth;

ww i

factfr \ i \\%\ i

59. As from a magical seed grows a sprout
equally illusory- it being neither eternal nor
destructible — just so is the logic (of birth or
death) applicable in the case of objects.

Yathd , as; mdydmaydt bijdt, from a magical seed, of a
mango for instance; jay ate , grows, ankurah t amna yah ,
a sprout (of equal substance), equally illusory, asau,
that one, the sprout; being na nil yah, not eternal; na ca
ucchedi y nor destructible — simply because it has no exist-
ence; tadvat, just so; is the yojand , reasoning; about
birth ^nd death, dharmesu , in the case of die objects.

V. 1-62]

mIndukya. karikI

373

The idea is that, from the standpoint of logic, there can
be no real birth or death for the objects.

O o

m tfrsaft h^°ii

00. With regard to all the kirthless entities
there can be no application of the words eter-
nal and non-eternal. No categorical statement
can be made with regard to an entity where
words do not apply.

But from the standpoint of absolute truth. mAvata-
xaAvatabhidha, the terms eternal or non-eternal; na ajcsu
dharmesu , do not apply to the birthless entities, the
souls, whose essence consists in a mere eternal and
homogeneous Consciousness. This is the meaning. The
term varndh , derivatively means those by which things
are described and it signifies words. Yatra , where with
regard to which (souls), words do not apply, so far as
their description or revelation is concerned; tatra , there;
na ucyate , is not uttered; any vivekah , categorical state-
ment, that “This is so indeed'’, or in other words that “It
is either eternal or non-eternal”, as is declared in the
Vedic text, “From where speech returns” (Tai. II. iv. 1).

mi g-TTTvrm fart i

cT«TT fcrrf 11^911

aresr ^ fatf fft ?r i

3T^r rT^-TT ^TT^rvT #5FT: ll&ll

374

EIGHT UPANISADS

[LV. 6J-62

61. As in dream Consciousness (ciitam) vi-
brates as though having dual functions, so in
the waking state Consciousness vibrates as
though with two facets.

62. There is no doubt that Consciousness,
though one, appears in dream in dual aspects;
so also in the waking state, Consciousness,
though one, appears to have two aspects.

That the absolute Consciousness, that is really non-
dual, becomes an object of speech, is due only to the
activities of the mind, but not so in reality. The verses
were explained earlier 1 (Kuriku, III. 29-30).

For this further reason, duality, describable bywords,
does not exist:

^T5fq- 2TH sklll^ll

fsRRt cRT: TTT I

mr I IV Y| |

63-64. The creatures — be they born from
eggs or from moisture — that the experiencer of
dream sees for ever as existing in all the ten
directions, while he is roaming in the dream-
land, are but objects of perception to the con-
sciousness of the dreamer, and they do not
exist apart from that consciousness. Similarly,

1 The word manah is substituted here by cittam (meaning
Consciousness in the Vedantic, and not Buddhist, sense). In
verses 04 - 67 , citta means empirical consciousness."

IV. 65-66]

MINDOKYA KARIKA

375

this consciousness of the dreamer, is admitted
to be only an object of perception to that
dreamer.

Svapnadrk , one who sees a dream; caran , while mov-
ing; svapnc , in dream, in the place seen in a dream;
ydn jivdn sadd pasyati , all the creatures that he ever
notices; dikm vai dasasu sihitdn , as existing in all the
ten directions; viz aydajun, those born from eggs;
svedajdn , those born from moisture.

Objection : Be that so. what follows therefrom?

The answer is: those creatures; are the svapnadrk -

cittadrsyah , objects of perception to the consciousness
of the experiencer of dream. Therefore na xidyante , they
do not exist; tatah prthak , separately from the conscious-
ness of the dreamer. It is consciousness alone that is
imagined as the diverse creatures. Tathd, similarly; even
tat , that; svapnadrkeittam , the consciousness of the
experiencer of dream; is id am tad-dps yam era , merely an
object of perception to that dreamer. Therefore there
is no separate existence for such a thing as conscious-
ness apart from the dreamer. This is the idea.

3T^5TR 3TSfq- ll^ll

<T«TT 1 1 ^ 1 1

65-66. The creatures — be they bom from
eggs or from moisture — that the experiencer of
the waking state sees for ever as existing in all
the ten directions, while he is roaming In the

376

EIGHT UPANISADS

[IV. 65-66

places of the waking state, are but objects of
perception to the consciousness of the man in
the waking state, and they do not exist sepa-
rately from that consciousness. Similarly, this
consciousness of the waking man is admitted
to be only an object of perception to the
waking man.

The creatures visible to a waking man are non-different
from his consciousness, since they are perceived through
consciousness, just like the creatures perceived by the
consciousness of a dreamer. And that consciousness
again, as engaged in the perception of creatures, is non-
dilferent from the experiencer, since it is perceived by
the experiencer, like the consciousness in the dream state.
The remaining portion has already been explained.

3TT % cTC^cfrfcT rfl’B# I

1 1 %'S 1 1

67 . They are both perceptible to ea eh other.
(If the question arises), “Does it exist?” the
answer given is “No”. Both of them lack valid
proof, and each is perceived merely because
of a prepossession with the other.

Te ubhe , both of them — consciousness and the creatures
— knowledge and its modifications — these two; are anyo-
nyadrsye, objects of perception to each other. For
the thing that is called knowledge is what it is in relation
to its objects such as the creatures; and the objects of
perceptfon, such as the creatures, are so ift relation to

IV. 69]

MANDtJKYA KARIKA

377

knowledge; consequently, their awareness is mutually
determined. Hence it is also asserted that nothing what-
soever, be it knowledge or the things perceived through
knowledge, exists. When it is asked, “Kim tat asti iti ,
does it exist?” ucyate, the answer made, by the discrim-
inating man is, “ na , no.” For in dream neither an
elephant nor a knowledge having elephant as its content
exists. So also, in this waking state, these do not exist
in the eyes of the discriminating people. This is the
idea implied. How? Since ubhayam , both knowledge
and the objects of knowledge; are taksammnyam , devoid
of laknana , anything whereby they can be established,
that is to say, they are without valid proof. Either is
grhyate , perceived; tanmatena eva , merely because of a
prepossession with the other. There can be no know-
ledge of the pot by setting aside the idea of the pot, nor
can there be any comprehension of the idea of the pot
by discarding the pot. The meaning implied is that in
the case under discussion no distinction, of one being
the knowledge and the other its object, can be made
between the two.

fwrsfqr ^ i

cFTT after ^ ^ ll^ll

68. As a creature seen in a dream undergoes
birth and death, so also do all these creatures
appear and disappear.

sfrm fwrsfq- ^ i

^TT =3T ll^ll

69. As/ a creature conjured up by*yiagic

378

EIGHT UPANISADS

(IV. 69

undergoes birth and death, so also do all these
creatures appear and disappear.

mi fsratsfq- i

cPSTT ^fr^T 3T7ft m d ^ livs ° 11

70. As a c reature produced through medi-
cines and charms undergoes birth and death,
so also do all these creatures appear and
disappear.

Mayitmayah , means one that is created by a magician;
and nirmitakah , means created by medicines, charms etc.
As egg-born creatures and others, created in dreams or by
magic and incantation, take birth and die, so also do such
creatures as human beings who are non-existent and are
merely imagined on Consciousness. This is the idea.

*t sfartsw * fasRt i

stpt m f¥f%vr ii^ii

7 1 . No creature whichsoever has birth, there
is no source for it. This is that highest truth
where nothing whatsoever is born.

It has been said that the birth, death, etc. of creatures
within the range of empirical existence are like those of
the creatures in dream etc., and that the highest truth is
that where no creature undergoes birth. The remaining
portion was explained before ( Kdrikd , III. 48).

far? f?rf*M fq^Prcrff ii^ii

IV. 73] MANDfTKYA KARIKA 379

72. This duality, possessed of subject and
object, is a mere vibration of Consciousness.
And Consciousness is objectless; lienee It is
declared to be eternally without relations.

All dvayam, duality; grdhya-grdhakavat , possessed of
subject and object; is cittaspanditam eva< surely a vibra-
tion of Consciousness. But from the ultimate standpoint,
cittam , Consciousness, that is nothing but the Self, and
accordingly it is nirvisayani, without objects. Tena , as a
consequence of that, because of Its being without
objects; It is klrtitam , declared; to be nit yam asangam ,
ever without relations; as is known from the Vedic text,
“For this infinite being is unattached” (Br. IV. iii. 15-16).
Anything that has its objects becomes connected with
those objects. As Consciousness is objectless, It is
unrelated. This is the purport.

Objection : If the unrelatedness of Consciousness

follows from the fact of its being without objects, then
there can be no freedom from relation, since there exist
such objects as the teacher, the scripture, and the taught.

Answer: That is no defect.

Objection : Why ?

The answer is:

msfrrT I

c.

FTTvnftcr TWTsfa:

73. That which exists because of a fancied
empirical outlook, does not do so from the
standpoint of absolute Reality. Anything that
may exist on the strength of the empirical

EIGHT UPANISADS

380

[IV. 73

outlook, engendered by other ^sterns of
thought, does not really exist.

An object, a scripture for instance, yah, which; exists
kalpitasaihvrtya , because of a fancied empirical outlook
(i.e. on the strength of empirical experience), it being
called so because it is samrrti, an empirical outlook,
that is kalpita , imagined, as a means for the attainment
of the highest object. Anything that exists by virtue of
this, asau na asti , that has no existence; paramdrthena ,
from the standpoint of the absolute Reality. It was
said earlier, ‘‘Duality ceases to exist after realisation”
( Kdrikd , I. 18). And anything that sydt, may exist;
paratantrdbhisamvrtyd , on the strength of the empirical
outlook engendered by the other systems of thought;
that thing paramdrthatah , when considered from the
standpoint of the highest Reality; na asti , does not exist,
to be sure. Therefore it has been well said, “Hence it is
declared to be without relations” ( Kdrikd , IV. 72).

Objection : On the assumption that scriptures etc.

have only empirical existence, the idea itself that some-
thing is birthless will be equally empirical.

Answer: Truly so.

SR: <TT*T#T I

srf^rr siwr § m iiwii

74. Since in accordance with the conclusion
arrived at in the scriptures of the other schools,
the soul undergoes birth from the empirical
point of view, therefore in pursuance of that
fancied empirical view (it is said by the non-

IV. 75J

MXNDOKYA KARlKl

381

dualists that) the soul is birthless; but from
the standpoint of absolute Reality, it is not
even birthless.

Kalpitasamvrtyd , in accordance with the empirical
outlook, fostered with the help of scriptures etc., the
Self is said to be ajah, unborn. But paramdrthena , from
the standpoint of the highest Reality; na api ajafi , It is
not even unborn. For what is birthless paratantrdbhini -
spat t yd, from the standpoint of the conclusions arrived
at by other schools of thought; (is said to be so because)
sail, that thing; jdyate , undergoes birth; samvrtyd, as a
matter of empirical experience. Therefore the imagina-
tion that the Self is birthless docs not pertain to the
absolutely real Entity. This is the idea.

3T>T^TM?T^ftsfttT g# rf^r =T faspt I

*T 5P?ef<T ^ TOFT 1 1^1 1

75. There is in evidence a (mere) craving
for false objects, (though) no duality is in exist-
ence there. Realising the non-existence of
duality, one becomes free from craving for
false things, and one does not undergo birth.

Abhinive&ah means persistent fondness. Since no object
exists, therefore there is in evidence a mere persistent
infatuation for duality that is non-existing. Dvayam na
vidyate tatra , duality does not exist there. Since a
fondness for unreality is alone the cause of birth, there-
fore sah, he; na jdyate , does not undergo birth who
buddhvd, having realised; dvaydbhavam, the non-existence
of duality; has become nirnimittah, free from cause,
divested of flie craving for the unreal duality. *

382

EIGHT UPANISADS

[IV. 76

zrt fr i

cRT ^ 3TPR f^Pcf |c^T% f<T: ll^ll

76. When one does not perceive the super-
ior, medium, and inferior causes, then Con-
sciousness ceases to have births. For how can
there be any result when there is no cause ?

The highest causes are those duties which are enjoined
in relation to castes and stages of life, which are per-
formed by people free from hankering for results, which
lead to the attainment of the states of gods and
others, and which are purely virtuous. Those that are
mixed with irreligious practices and lead to birth among
men etc., are the middling ones. And the inferior causes
are those particular tendencies that are known as irre-
ligious and lead to birth among animals etc, Yadd,
when, after the realisation of the reality of the Self, that
is one without a second and free from ail imagination;
one na labhate , does not perceive; all those causes -
superior, intermediate, or inferior — that are fancied
through ignorance, just as the dirt seen in the sky by
children is not perceived there by a discriminating man;
{add, then; citiam , Consciousness; na jay ate , is not
created, in the shape of gods and others, that constitute
the superior, medium, and inferior results. For when
there is no cause, no effect can be produced just as no
corn will grow unless there are seeds.

It has been said that Consciousness has no birth in
the absence of causes. Now is being stated in what
the birtnlessness of Consciousness consists;

IV. 78]

MANDUKYA KXRIKI

383

3rffrfatTCir fatrer *r*rrs§rzrc i

o

farT^ fe rRRT: ll'S'SU

c "

77. The birthlessness that Consciousness
attains when freed from causes is constant and
absolute; for all this (viz duality and birth)
was perceptible to Consciousness that had been
birthless and non -dual (even before).

Anutpattih , the birthlessness, called liberation, that
comes; cittasya animittasya , to Consciousness that is
causeless, that has become free from all the causes of
birth called virtue and vice, as a consequence of the
realisation of the ultimate Truth; — the birthlessness that
is of this kind is for ever and under all circumstances
sanm, constant, without any distinction; and advayd ,
absolute. And this state ajdtasya , belongs to the birthless,
to Consciousness that had been birthless even before; (it
belongs) sarvasya , (to Consciousness) that had been all,
that is to say, to the non-dual Consciousness. Since even
before the rise of knowledge, t at , all that — viz duality
and birth; was cittadrsyam , an object of perception to
Consciousness; therefore the causelessness of the unborn
non-dual Consciousness is ever the same and absolute,
not that sometimes it is subject to birth and sometimes
not. It is ever of the same nature. This is the meaning.

*r^rt i

\S "v. - VO c O "v

ll^ll

o

78. Af^er realising the causelessness,that is
the truth, and not accepting any causa sep-

384

EIGHT U PAN IS ADS

[IV. 78

arately, one attains the state of fearlessness
that is free from sorrow and devoid of desire.

Since duality does not exist in accordance with the
reasons adduced, one amute , attains; the abhayam paclam ,
state of fearlessness, that is free from desire, sorrow, etc.
and is without ignorance etc.; that is to say, one is never
reborn; buddhvd , after having realised; animiltatam
satyuni , causelessness as the truth, of the highest order;
and ampnuvatu (after) not getting, that is to say, not
accepting; prthak, separately ; any hetimu cause, that may
lead to birth among the gods and others (that is to say),
after having renounced the desire for all external things.

sreSnrtf s fafW# \\^%\\

79. Since owing to a belief in the existence
of unrealities, Consciousness engages Itself in
things that are equally so (i.e. unreal), there-
fore when one has realisation of the absence of
objects, Consciousness becomes unattached
and turns back.

Abhutabh ini ve sah consists in a conviction that duality
does exist even though there is no such thing. Since
from this infatuation, which is a kind of delusion created
by ignorance, tat , that Consciousness, that imitates the
unreal; pravartate , engages; sadrse , in a similar thing;
therefore when sail, anyone; realises the non-existence
of that object of duality, his Consciousness becomes
nihsahgam , unattached, to it; and It vinivartate , turns
back, from the objects that are the contents of the
belief ;n unrealities.

IV. 81]

MiNpiJfCYA KiRIKA

385

ff CRT ferf^T: I

*T %. fgTffT ff^*ffff5PT5*PT \\ 6 °\\

80. For then to the Consciousness, that has
got detached and does not engage (in duality),
there follows the state of inactivity. Since that
is the object realised by the wise, therefore
that is the real equipoise, and that is birthless
and non -dual.

Of the Consciousness nivrttasya , that has desisted*
from objects of duality; and apraxrttasya , does not engage
in any other object because of the realisation of the
absence of any such thing; there follows niscald sthitih ,
a state of motionlessness, that is of the very nature of
Brahman. Hi, since; sah vimyah that is the object of
vi sion—th is state of continuance of knowledge as Brahman
that is a non-dual mass of homogeneous Consciousness;
buddhdmm , to the wise, who realise the supreme
Reality; therefore, tat , that state; is the highest sdmyam ,
equipoise, without any differentiation; and it is also
ajani advayam , birthless and non-dual.

That which is the object of vision to the wise is
being shown again:

STHTff I

tfffg'vrrm sr*ff srr^snnsrer: \\ 6 %\\

81 . This becomes birthless, sleepless, dream-
less, ancL self-luminous. For this Entity is
ever effulgent by Its very nature.

13

386

EIGHT UTANISADS

[IV. 81

That becomes pvabhatam svayam , fully illuminated by
Itself, and It does not depend on the sun etc.: in other
words. It is by nature self-effulgent. Esah, this; dhannah ,
entity, called the Self, that is possessed of such charac-
teristics; is sakrt-vibhatah , shining once for all, that is
to say, ever effulgent; dhdtusvabhdvaiah , by the very
nature of the thing (that is the Self).

It is being shown why this supreme Reality, though
spoken of thus, is not grasped by ordinary people:

qreT ^ ^FT^T'T^ft 1 1 ^11

82. Because of His passion for any object,
'whatever it be, that Lord becomes ever covered
up easily, and He is at all times uncovered
with difficulty.

Since asau bbagavdn , that Lord, the non-dual Self,
that is to say, the Deity; sukham dvriyate, is easily
covered ; grahena yasya kasya ca dharmasya , by the eager-
ness to grasp, because of the false belief in the reality of
an object, whatever it be, that lies within duality — for
the covering follows from the perception of duality, and
it does not require any additional effort, — and since It is
vivriyate , uncovered, revealed; duhkham , with difficulty,
the knowledge of the supreme Reality being a rarity;
therefore It is not easy to be understood, though spoken
of by the Upanisads and the teachers in various ways, as is
pointed <jmt by the Vedic text, “The teacher i^wonderful,
and its receiver is wonderful” (Ka. I. ii. 7).

IV. 83] M ANOUK Y A KARIKA 387

When the passionate attachment of the learned to
even such subtle ideas as the existence of the Self or Its
non-existence becomes a covering of the Lord — the
supreme Self, what wonder is there that the passion in
(he shape of the intellectual preoccupation of the dull
should be much more so? The next verse goes on to
show this:

srfrcT jn^rf^r lifter ?rr^fr% srr 3^: 1

snf^r: \\6V\

83, By asserting that the Self “exists”, “does
not exist”, “exists and does not exist”, or
again “does not exist, does not exist”, the non-
discriminating man does certainly cover It up
through ideas of changeability, unchangeabili-
ty, both changeability and unchangeability,
and non-existence.

Some disputant accepts the idea that the Self asti ,
exists. Another, viz the believer in momentariness of
things, avers na asti , It does not exist. Another half-
believer in momentariness, the naked one (i.e. Jaina),
who speaks of both existence and non-existence, asserts,
asti na asti , It exists and does not exist. The absolute
nihilist says, na asti , na asti , It does not exist. It does
not exist. Of these states, that of existence is calah ,
changeable, it being different from such impermanent
things as a jar , 1 and the state of non-existence is sthirah ,

1 An object of perception is inconstant; the perceiving soul is
different from it and reacts to it diversely, being, according to
Nyaya-Va$4ika, sometimes happy and sometimes %orry with
regard to the same object.

388

BIGHT UPAN1SADS

[IV. 83

changeless, is being ever constant. 1 The state of both
existence and non-existence, is ubhayam , of either kind,
since it relates to both the changeable and the changeless. 2
And abhdvah , relates to an absolute non-existence, 3
Bal is ah, means a fool, a non-discriminating man. Each
one of the fools, whether calling the Self existing or not;
eva> surely; avrnoti , covers up, the Lord; calasthira -
ubhaya-abhdvaih , by ideas of changeability, unchangea-
bility, both changeability and unchangeability, and non-
existence -which ail belong to the four alternatives.
The idea implied is that when even a learned man who
has not realised the supreme Truth is but a fool, noth-
ing need be spoken of one who is naturally stupid.

Of what nature, then, is the supreme Reality, by
knowing which one gets rid of stupidity and becomes
enlightened? The answer is:

rTrTT^ ^TSS^T: I

WTRTfW'TEJt Ill's'll

C <u C N

84. These are the four alternative theories,
through a passion for which the Lord remains
ever hidden. He who sees the Lord as un-
touched by these is omniscient.

Etah catasrah kotyah, these four alternative theories,
viz “It exists”, “It does not exist”, and so on, that have

1 According to those who deny the existence of a perceiver
apart from the intellect etc., the denial remains constant, for
non-existence is changeless.

2 The view of the Jainas.

3 The view of the nihilistic Buddhists.

IV. 85] mandukya karikI 389

been already mentioned and that are the conclusions
arrived at by the scriptures of the dogmatic disputants;
grahaih ydsdm , through the acceptance, through the
conviction arising from the realisation, of which alter-
natives; bhagavdn , the Lord; remains sadd dvr tab, ever
covered; to those sophists alone. Sah 9 he, the reflective
sage; yena , by whom; drsiah , has been realised; that
Lord who, though remaining covered to the sophists, is
really asprstah dbhih , untouched by these — these four
alternative theories of existence, non-existence, etc. — he
who has realised the all-pervasive Being found and
presented in the Upanisads alone; sah, that sage; is
sarvadrk , omniscient; or to put it otherwise, he is the
truly enlightened man.

5TT^ TT f^FTT 5TT^ |

\\ 6 \\\

85. Does one make any effort after having
attained omniscience in its fullness and having
reached the non-dual state of Brahmapahood,
that has no beginning, middle, and end ?

Prdpya , having attained; sarvajnatdm krtsndm , omnis-
cience in its fullness; and having reached the advayam
hrdhmcmyam padam , non-dual state of Brfihmanahood,
as indicated in the Vedic text, “He (who departs from
this world after knowing this immutable Brahman) is a
Brahmana (i.e. a knowerof Brahman)” (Br. III. viii. 10),
“This is the eternal glory of a Brahmana (i.e. a knower
of Brahman): (it neither increases nor decreases through
work)” (Bj . IV. iv. 23); which (state) andpamw^iyiadhydn-

390

EIGHT UPANISADS

[IV. 85

1am » has no beginning, middle, or end — that is to say,
origin, continuance, and dissolution; kirn lhate , does one
make any effort; Utah param , after this, after this
attainment of the Self? The idea is that any effort be-
comes useless in accordance with the Smrti text, “He
has no end to achieve here either through activity or
through inactivity” (G. III. 18).

fesTFrt forat 2>PT: 3TTf<T I

f%r^PT ii^h

86. This is the modesty of the Brahmanas,
this is their tranquillity, and this is their natu-
ral self-restraint resulting from spontaneous
poise. Having known thus, the illumined man
gets established in tranquillity.

This continuance in the state of identity with the
Self is the natural vinayah , modesty; viprdvmn , of the
Brahmanas. This is their humility, and this is also ucyate,
called; their prakrtah mm all > natural mental tranquillity.
Damah , self-restraint, too, is this only; prakrtiddntatvut ,
because of (their) spontaneous poise, Brahman being by
nature quiescent. Evam vidvdn , having known thus,
known Brahman as naturally tranquil; the vidvdn , enlight-
ened man; vrajet , should attain, that is to say, remains
established in; samam , tranquillity, that is spontaneous
and that is the very nature of Brahman.

Thus since the philosophies of the sophists are at
conflict wrfh each other, they lead to the worldly state,
and the>* are the hot-houses for such drawbacks as

IV. 87]

MAXDUKYA KARIKA

391

attraction and repulsion. Accordingly, they are false
philosophies. After having proved this fact by their own
logic, the conclusion arrived at was that, being free from
all the four alternatives, the most perfect philosophy is
the naturally tranquil philosophy of non-duality which
does not engender such faults as attachment etc. Now
the following text starts to show our own process of
arriving at truth:

87 . The ordinary ( waking) state is admitted
to be that duality, co-existing with things of
empirical reality and fit to be experienced.
The objectless ordinary (dream) state is admit-
ted to be without any object and yet as
though full of experience.

Savastu, empirical existence, is that which coexists with
a real (empirical) thing; similarly sopalambham , is that
which coexists with experience. This is dvayam , duality,
that is the source of all behaviour, scriptural and other,
and that is characterised by the subject-object relation-
ship. It is laukikam , the ordinary state, or in other
words, the state of waking. The waking state is kyale ,
admitted, to be such in the Upanisads. That which is
avastu , unsubstantial, there being an absence of empirical
existence as well; which is sopalambham , associated with
experience of things, as it were, though in fact there is
no object; that is isyate, admitted in the drean* state; to

392

EIGHT UPANISADS

[IV. 87

be iuddham , pure, objectless, subtler than the gross
objects of the waking state; and it is laukikam, ordinary,
being common to all beings,

SRWIWnf ^ FTcPT I

o c >,

?rT?f spt ^ faifa srt *i: sr^f^cr uccn

O

88. It is traditionally held that the extraor-
dinary is without content and without ex-
perience. Knowledge, object, and the realisable
thing are for ever declared by the wise.

That which is avast u , unsubstantial; ca , and; anupa -
lambham , without experience, or in other words, that
which is devoid of the subject and the object; is smrtam ,
traditionally held, to be ; lokottaram , beyond the ordinary,
and therefore super-normal; for while the ordinary
consists of the subject and the objects, in it there is an
absence of these. It is the seed of all activity, that is to
say, it is the state of deep sleep. That (mental state) is
called jnanam, knowledge, by which is known in succes-
sion the supreme Reality together with Its means (of
realisation), the ordinary, the objectless ordinary, and
the extraordinary. The jneyam , object of knowledge;
comprises all these three states, for logically there is no
object (of knowledge) over and above these, the objects
fancied by all the sophists being verily included in them.
Vijtleyam , the object of realisation, is the supreme
Reality that is called the Fourth, that is to say, the
non-dual and birthless Reality that is the self. All this,
ranging ^rom the ordinary to the realisable thing,
praklrtitem, is declared, sarvadd , for ever; buddhaih, by

IV. 89]

MlNpUKYA KARIKA

393

the wise, by the seers of the sunimum bonum, by the
knowers of Brahman.

^ fafa# sHr i

^T#?RTT ff ^ ^Tfspi: 1 1 <i\ll

89. When, after the acquisition of the know-
ledge (of the threefold object) and the know-
ledge of the objects in succession, the supreme
Reality becomes self-revealed, then there
emerges here, for the man of supreme intellect,
the state of all -pervasiveness and omniscience
for ever.

Jndne ( vidite ), when (after) knowledge — knowledge of
the ordinary etc. — is acquired ; and jneye trividhe kramena
( vidite ), when (after) the knowable things of three kinds
are known in succession— viz first the gross ordinary,
then when these are not present, the objectless ordi-
nary, and in the absence of that again, the extraordinary;
and then when the three states are eliminated and the
supreme Reality, the Fourth, non-dual, birthless,
fearless vidite , has become known; svayam, of Its own
accord; then mahadhiyah , for the man of great intellect;
bhavati , there emerges; iha , here, in this world;
sarvajnatd , the state of being all and the knower, sarvatra,
for ever; since his realisation relates to what transcends
all the universe; that is to say, if It is known once, It
never leaves him. For unlike the knowledge of the
sophists, there is no appearance or disappearance for
the knowl^lge of the man who has realised the highest
Truth.

394

EIGHT UPANISADS

[IV. 89

From the fact that the ordinary state etc. have been
presented as objects to be known successively, some
one may conclude that they have real existence.
Hence it is said:

*ijgr: ||^o n

90. Things to be rejected, realised, accepted,
and made ineffective are to be known at the
very beginning. From among them, the three,
excepting the realisable, are traditionally held
to be only fancies resulting from ignorance.

The hey a, rejectable, are the three states counting
from the ordinary. That is to say, just like the denial
of an illusory snake on the rope, waking, dream, and
sound sleep are to be denied as having any existence
in the Self. The jneya , thing to be known (realised),
in this context, is the supreme Reality, free from the
four alternatives (Karikd, IV. 83). Th cdpya, acceptable,
are the disciplines, called scholarship, the strength aris-
ing from knowledge, and meditativeness, 1 that are to
be accepted by the monk after discarding the three kinds
of desire (for progeny, property, and worlds). Pakydni ,
those that are lit to be rendered ineffective — the blemishes
viz attraction, repulsion, delusion, etc., called passions
( kamyas ). All these, viz those that are to be rejected,
known, accepted, and rendered ineffective, are to be

1 B|*. HI. v. 1: “Therefore the knower of Brahman, having
known all about scholarship, should try to live upon the strength
which comes of knowledge; having known all aboutffhis strength
as well as ieholarship, he becomes meditative.”

V 1

IV. 91] MANDUKYA KARfKA 395

vijneydni , known well; by the monk; agraydnatah , in
the beginning as (his) means. Tesdm , among those, among
the things to be rejected etc; smrtah , it is held tradition-
ally, by theknowers of Brahman; that vijneydt anyatra ,
apart from Brahman alone that is to be realised, that
is the ultimate Reality; there is upalambhah , a mere
imagination of perception, owing to ignorance, with
regard to all the three, that are rejectable, acceptable,
and fit to be made ineffective. They are not, however,
admitted to be true from the highest standpoint.

But from the ultimate standpoint:

STf^SSPRRnF&TT: sprf I

faSRt =T rtqt f%=^T 11^9 11

91. All the souls should be known as natu-
rally analogous to space and as eternal. There
is no plurality among them anywhere, even
by a jot or tittle.

Sarve dharmdh , all the souls ijneyah, are to be known;
by those who hanker after liberation; to be prakrtyd,
by nature, dkdsavat , analogous to space, in point of
subtleness, freedom from taints, and all-pervasiveness;
and (to be) anddayah , eternal. Lest any misconception
of diversity be created by the use of the plural number,
the text says by way of removing it, ndndtxam , plurality;
no vidyate , does not exist; tesdm , among them; kvacana,
anywhere; kim com , even by a jot or tittle.

And as for the souls being objects of cognition, that,
too, is mejely in accord with empirical experience but
not with Reality. This is being stated:

396

EIGHT UPANISADS

[IV. 92

arrfiwST: ^ «HT?: gfaf^RfT: l

STTf%: tftsl^rFT |IVU>

92. All the souls are, by their very nature,
illumined from the very beginning, and their
characteristics are well determined. He, to
whom ensues in this way the freedom from the
need of any further acquisition of knowledge,
becomes fit for immortality.

Since just like the ever effulgent sun, sarve dhannah,
all the souls; are prakrtyu eva, by their very nature;
ddibudclhtih, illumined from the very beginning; that is
to say, as the sun is ever shining, so are they ever of the
nature of Consciousness, (therefore) there is no need
for ascertaining their character; or in other words, their
nature is ever well established, and it is not subject to
such doubts as to “whether it is so or not so”. As the
sun is ever independent of any other light, for its own
sake or for any other, so yasya, he, for whom, for which
seeker after liberation, bhavati , there occurs, in his own
soul ksdntih, a freedom from any need of further acquisi-
tion of knowledge— either for himself or for others ; exam,
thus, in the way described above;*?#, that man ; kalpate,
becomes fit; amrtatvdya , for immortality; that is to say,
he becomes able to attain liberation.

Similarly, there is no need for bringing about tran-
quillity in the Self. This is being pointed out:

snfeTTfcTT ^f^T: I

S# *PTTfWT: 3R ll^ll

IV. 94]

MANDUKYA KiRIKX

397

93. Since the souls are, from the very be-
ginning tranquil, unborn, and by their very
nature completely unattached, equal, andnon-
different, and since Reality is (thus) birthless,
uniform, and holy, (therefore there is no need
for any acquisition etc.).

Since sarvc dharmdh , all the souls; are ddimntdh,
tranquil from the beginning, always peaceful; and
anutpanmh , birthless; prakrtyd era sunirvrtdh , completely
detached by their very nature; sania-abhinndh, equal and
non-different; and since the reality of the Self is ajam,
birthless, sdimyam , equipoised (uniform); viMradam ,
holy; therefore there is no such thing as peace or liber-
ation that has to be brought about. This is the idea.
For anything done can have no meaning for one that
is ever of the same nature.

Those who have grasped the ultimate Truth, as described,
are the only people in the world who are not pitiable;
but the others are to be pitied. This is being stated:

^ 4 JTTfecT ^ faWT SST I

f tr^rr: RlrTT: IRYII

c

94. There can be no perfection for people who
have proclivity for multiplicity, tread for ever
the path of duality, and talk of plurality.
Hence they are traditionally held to be pitiable.

Since they are bhedanimndh, they have a proclivity
for duality follow duality— that is to say, confine
themselves to the world. Who are they? Prtfyigvadah,

398

EIGHT UPANISADS

[IV. 94

those who talk of a multiplicity of things, or in other
words, the dualists. Tasmdt , therefore, they are smrttih ,
traditionally held to be; krpamlfj , pitiable; since na asti ,
there is no; vaimradyam , perfection ; iesdm sadd vicaratnm
hhede, for those who are ever roaming about in duality,
that is to say, for those who ever persist in the path of
duality conjured up by ignorance. Consequently, it is
proper that they should be objects of pity.

The next verse says that the nature of the supreme
Truth is beyond the ken of those who have not the
requisite expansion of heart, who are not learned, who
are outside the pate of Vedanta, who are narrow-minded,
and who are dull of intellect.

95. They alone will be possessed of unsurpass-
able knowledge in this world, who will be firm
in their conviction with regard to that which
is birthless and uniform. But the ordinary
man cannot grasp that (Reality).

Ye kecit , those who, perchance; even though they
be women; bhavisyanti , will become; suniscitdh, firm in
conviction; with regard to the nature of the ultimate
Reality, aje sdmye, that is birthless and uniform; te hi
lake mahdjMmlh , they alone are possessed of great
wisdom, or in other words, endowed with unsurpassing
knowledge about Reality, in this world, Cq na lokah ,
and nobody, no other man of ordinary intellect; gdhate,

IV. 97]

MANDUKYA HARIRI

399

can dip into, that is to say, grasp; tat , that thing, viz
their path and their content of knowledge — the nature
of the ultimate Reality. For it is stated in the Smrti,
“As it is not possible to sketch the flight of birds in the
sky, so even the gods get puzzled in trying to trace the
course of one who has become identified with the Self
of all beings, who is a source of bliss to all, and who
has no goal to reach” (Mbh. Sfi. 239. 23-24).

The next verse says in what their great knowledge
consists:

SPT<¥ I

o

^TcTT ?T 3TTf%rPT 1 1^11

96. It is traditionally held that the know-
ledge inhering in the birthless souls is unborn
and non-relational. Since the knowledge has no
objective relation, it is said to be unattached.

Since i$yati\ it is traditionally held; that the jmnam ,
knowledge; a j e*u dharmesu , inhering in the birlhless,
steady, souls; is a jam, birth less, steady; like light and heat
in the sun; therefore that knowledge which is asamkmn -
lam , unassociated with any other object; ajam Uyate, is
said to be unborn. Yet t ah, since, jminatv, the knowledge;
na kramate , does not relate, to any other object; tena,
because of that reason; it is kTrtitam asangam , proclaim-
ed to be non-relational, like space.

400

EIGHT UPANISADS

[IV. 97

97. Should there be origination for anything,
however slight it may be, there can never be
any non-attachment for the non-discriminat-
ing man; 1 what need one speak of the destruc-
tion of covering for him?

If, in accordance with the other schools of disputants,
jdyamdne vaidharmye anumatre api, it be admitted that
there is origination for any object, inside or outside,
however insignificant that origination be: then na asti,
there can be no; asangatd , non-attachment; sada, for
ever; avipascitah , for that non-discriminating man. Kim
uta, should one say that there is no; dvaranacyutih ,
destruction of covering?

Objection : By asserting that there is no removal of cov-
ering, you lay yourself open to the charge of accepting a
covering for the souls as your own conclusion.

To this it is answered , “No.”

3TKt WTT 5T-JRT f \\% 6 \\

98. No soul ever came under any veil. They
are by nature pure as well as illumined and
free from the very beginning. Thus being
endowed with the power (of knowle^g^), they
are said to know.

Sarve dhaymdJj , all the souls; alabdhdvarandh, never
had any veil, any bondage of ignorance etc., that is to

1 For the slightest idea of origination carries whl^ it the idea
of the subject-object relation i.e. duality.

IV. 99]

MANDflKYA KARIKA

401

say, they are free from bondage; and they are prakrti-
nirmaldh intrinsically pure; buddhah tathd muktdh , illu-
mined and also free; a dan, from the beginning; since
they are by nature ever pure, illumined, and free. If
they are so, why is it said that they budhyante , know?
The answer is: They are ndyakdlj , masters, have the
power, of learning; that is to say, they are by nature
endowed with the power of knowledge. This is just like
saying, “The sun shines”, though the very nature of
the sun is constant effulgence; or like saying, “The hills
stand”, though it is the very nature of the hills to be
perpetually motionless.

WT JT % fTT’t WT i

' o o

^rf^rqT ?n*f ii^ii

•VO -v

99. The knowledge of the enlightened man,
who is all-pervasive, does not extend to objects;
and so the souls, too, do not reach out to objects;
This view was not expressed by Buddha.

///, since \jnanam, the knowledge; buddhasya , of the
enlightened one, who has realised the ultimate Reality;
tdyinah, of the all-pervading one, of the one who has no
interstices like space, or of the one who is either adorable
or intelligent; na kramate , does not extend to other
dharmesu , objects; that is to say, his knowledge is ever
centred in (or identified with) the soul like light in the
sun. Tathd, similarly, like knowledge itself; sarve dhar-
mdh, all the souls; do not extend to other things what-
soever, the^ouls being analogous to (all-pervasive) space.
This is the meaning. The knowledge that was imtroduced

402

BIGHT UPAMSADS

[IV. 99

in “through his knowledge that is comparable to space' 1
( Kdrikil , IV. I), is this knowledge that is analogous to
space, that does not reach out to other things, and that
belongs to the enlightened one who is all-pervasive by
virtue of his identity with knowledge itself. Like the
reality of the Self that is but Brahman, they are unchang-
ing, immutable, partless, eternal, non-dual, unattached,
invisible, unthinkable, beyond hunger etc., as is said in
the Vedic text, “for the vision of the witness can never
be lost" (Bp IV. iii. 23). That the nature of the supreme
Reality is free from the differences of the knowledge,
the known, and the knower and is without a second,
etat , this thing, mi h ha* it am, was not expressed, buddhena ,
by Buddha ; though a near approach to non-dualism was
implied in his negation of outer objects and his
imagination of everything as mere consciousness. But
this non-duality, the essence of the ultimate Reality, is
to be known from the Upanisads only. This is the
purport.

At the end of the treatise a salutation is uttered in
praise of the knowledge of the supreme Reality:

^^PFfprf spirit 1 1 ? 0 0 1 1

100. After realising that State (of Reality)
that is inscrutable, profound, birthless, uni-
form, holy, and non-dual, we make our obei-
sance to It to the best of our ability.

Durdarmm, that which can be seen witfc difficulty,
that is t» say, inscrutable, it being devoid of the four

IV. 100] MANDflKYA KARIKX 403

alternatives of existence, non-existence, etc. ( Kcirikd ,
IV. 83); and hence atigambhlram , profound, unfathom-
able like an ocean; to the people lacking in discrimina-
tion. Ajanu birthless ; sdmyam , uniform, xmlradam , holy.
Buddhxd , having realised, having become identified
with; this kind of padam , State; that is amim(vam r
non-duality; namaskurmah , wc make our obeisance, to
that State; yathdbalam , to the best of our ability; by
bringing It within the range of empirical dealings,
though It dclies all relative experience. This is the
idea.

Salutation by the commentator:

1. I bow down to that Brahman which, though
birthless, appears to be born through Its inscrutable
power; which, though ever quiescent, appears to be in
motion; which, though one, appears to be multiple to
those whose vision has become perverted by the per-
ception of diverse attributes of objects; and which
destroys the fear of those who take shelter in It.

2. I salute by prostrating myself at the feet of that
teacher of my teacher, 1 the most adorable among the
adorable, who, on seeing the creatures drowned in the
sea (of the world), infested with sea monsters under-
going incessant births and deaths, rescued, out of com-
passion for all beings, this nectar, which is difficult to
be obtained even by gods and which lies in the depths
of the ocean, called the Vedas, which (Vedas) he stirred
up by inserting the churning rod of his illumined
intellect.

1 Gaudapatla, the teacher of Govindapada who taught
Sankara.

404

EIGHT TJ PANTS ADS

[IV. 100

3. I offer my obeisance with my whole being to
those sanctifying feet — the dispellers of the fear of
transmigration — (feet) of my own teacher, through the
light of whose illumined intellect was dispelled the
darkness of delusion enveloping my own mind, who
destroyed for ever my fear of appearance and disap-
pearance in this terrible sea of innumerable births, and
having taken shelter at whose feet others also get
unfailingly the knowledge of the Upanisads, self-control,
and humility.

PRASNA UPANISAD

-flf i ^TT

o

rjr ^rf^T zrr: n

RfR fr S[?«RT:

RfR ?T: ^tt f^it?T:

RftcT «TRT$zff 3Tfw?tfa:

RfR 5 ft

3^ ?rrf?rr: ^rrfR: ^nfar: 11

(For translation, sec p. 78).

PRASNA UPANISAD

FIRST QUESTION

This brdhmana 1 , is begun as an elaborate reiteration
of the subject matter already dealt with in the mantra
portion . 2 The story in the form of questions and an-
swers by the r#is is meant for eulogising the knowledge.
Knowledge is thus praised by showing that it can be
acquired by those who are endowed with self-control
and who undergo such disciplines as living in the
teacher's house for a year under the vow of brahmacarya*
and that it can l*e imparted by people who are almost
omniscient like Pippalada and others but not by a non-
descript person. Moreover, brahmacarya and other
disciplines become obligatory from their reference (in
the story):

1 i.c. this Upanisad, occurring as the bnihmana or Vedic
explanation of the mantras of the Mundaka Upanisad.

2 i.e. in the Mundaka Upanisad which presented the knowledge
of the Self and talked of two kinds of knowledge — the higher and
the lower. The latter relates to both rites and meditation. Of
these two kinds of lower knowledge, the first is dealt with in the
sanihitd portion of the Vedas, the second is elaborated in the
Second and Third Questions of this Upanisad. The First Question
clarifies the result of both riles and meditation so as to generate a
dislike for them. The Fourth Question is meant as an elaboration
of the two verses in the Mundaka starting with “As from a blazing
fire'” (Mu. U. i. 1). The Fifth Question expands the meditation
stated in the verse, “Om is the bow'’ etc. (Mu. 11. ii. 4). The Sixth
Question is for elucidating the remaining portion beginning with,
“From this emerges Prana” (Mu. II. i. 3) — A.G.

3 Celibacy^and study of the Vedas with a pious attttyide.

EIGHT UPANISADS

408

[ 1.1

3* g^rr ^ hirsts: srsq-^

^ITFJT: TTPFft t^fa:

srstfr# f^mr ^f^3T: it $rp?%<sr-
FFTT rrq ?ranf ^S^RTtfa d % fcwft
WRT f'Tcq^F'T^TvTT: 1 1 ^ 1 1

1. Sukesa, son of Bharadvaja; Satyakama,
son of Sibi; the grandson of Surya, born of the
family of Garga; Kausalya, son of Asvala; a
scion of the line of Bhrgu, born in Vidarbha;
and Kabandhi, descendant of Katya — all these,
who were devoted to (the inferior) Brahman,
engaged in realising (the inferior) Brahman,
and intent on a search of the supreme Brah-
man, approached with faggots in hand, the
venerable Pippalada with the belief, “This
one will certainly tell us all about It.”

Sukesa by name, and (known as) bharadvajah, (because
he was) the son of Bharadvaja. Saibyah, the son of
$ibi, who was Satyakama by name. The son of Surya
is Saurya, and Saurya’s son is Sauryfiyani, the lengthen-
ing of i in Sauryayani being a Vedic licence; (and he
was a) Gargya, born of the family of Garga. Kausalya
by name (and called) ASvalayana (because he was) the
son of ASvala. Bhargava is one who was a scion of the
line of Bhrgu; and he was Vaidarbhi, being born in
Vidarbha. Kabandhi by name ; and he was JCatyayana,
a descendant (i.e. great grandson) of Katya, and had

I. 2]

PRAsNA UPANISAD

409

his great grandfather living, the suffix in the word being
used to imply that sense. Te ha etc , these people who
were such; were brahmaparah , ever devoted to the in-
ferior Brahman, mistaking that for the superior One;
and they were brahmanisihdh , engaged in practices lead-
ing to Its attainment; and they were param brahma
anvesamandh , intent on the search of supreme Brahman.
What is that Brahman ? That which is eternal and a
thing to be realised. They, who searched for that Brahman
with the idea, “For the sake of attaining It, we shall
make efforts to our hearts content”, approached a teacher
for knowing about It, with the belief: “Esah ha vai tat
sarvam vaksyati, this one will certainly tell us every-
thing regarding It.” How did they go? Samit-pdnayah ,
with loads of faggot in hand; te ha , those people;
upasanndh , approached; bhagavantam pippalddam , the
venerable Pippalada, the teacher.

ctr diR

?T3c*n: zPTFPPf 5PRR T335T

C

fWRR: SR f sfa IRII

2. To them the seer said, “Live (here) again
for a year in a fitting manner, with control over
the senses and with brahmacarya and faith.
Then put questions as you please. If we know,
we shall explain all your questions.”

Tan, to them, who had approached (him) thus; sail,
he; the rsih* seer; uvacaha, said — “Although you have
already practised control of the senses, still bhuffh eva,

410

EIGHT UPANISADS

[I.

over again; you samvatsyatha , dwell (here) in a fitting
manner; serving your teacher; samvatsamm , for a year;
tapasu , with control of the senses; and especially
brahmacaryena , with brahmacarya; and nraddhayd , with
faith . 1 After that prcchata pramftn , put questions, with
regard to anything that anyone (of you) may desire to
know; yathdkfunam , as you please, in accordance with
the desire that each of you may entertain. Yadi vipwsyu-
mah , if we happen to know, what you ask: vakyydmaJy
we shall explain: sarvarn ha , all, that you ask. The word
“if M is used to express the absence of conceit, but not
to betray ignorance or doubt, which fact is obvious
from the solution of the questions (by him).

*N

feft S 3RT: 5FJTT: SRPRT ffa II 3 II

3. After that KabandhJ, descendant of
Katya, having approached (him), asked,
“Venerable sir from what indeed are all these
beings born?”

A tha, after that, after the lapse of a year; kabandlu -
hltydyanah , KabandhI, great grandson of Katya; upetya ,
having approached (him); papraccha, asked ; “ Bhagaxan ,
venerable sir; A m far/* Am rtf/, from what indeed; imdli
prajdh , these beings, counting from the Brahmanas;
prajdyante , are born? The result obtained and the course
merited, by following the rites and the lower know-
ledge in combination, have to be stated; and hence
this question.

1 Fait 1 ? in the truth of the scriptures and the teacher’s words.

1.4]

PRAsNA UPANISAD

411

sRRrmt t ^^rqfcT: crqrs-

cpam *r sr i jfa ^

o o

m % 3-fSTT IT^rr: UVII

4. To him he said: The Lord of all creatures
became desirous of progeny. He deliberated on
(past Vedie) knowledge. Having brooded on
that knowledge, He created a couple — food and
Prana — under the idea, “These two will pro-
duce creatures for me in nniJtifarious ways.”

Tasmcti , to him, who had inquired thus; sah ha
nvacct , he said; in order to solve that question. Having
become prajdkdmah mi , desirous of creating progeny,
for Himself— being filled with the idea, “I shall create
by becoming the soul of all”; prajdpatih , the Lord of
creatures, who having practised (meditation and rites
conjointly in his earlier life) as already mentioned, and
being full of that thought, evolved, at the commence-
ment of a cycle (of creation), as Hiranyagarbha 1 by
becoming the Lord of all moving and motionless crea-
tures, that were being created. And having become
Hiranyagarbha, sah tapah atapyata, He practised,
deliberated on, the fa pas, consisting in the knowledge
which was acquired in the past life and which related

x ln His pervious life He was a human aspirant meditating on
Praj&pati (Hiranyagarbha) with the belief, “1 am Praj&pati, identi-
fied with all.” That intense meditation made Him Prajapati at
the beginning of the present cycle of creation. Even then the
belief that He i! Praj&pati persisted, and He had still in His mind
all the Vedic knowledge acquired earlier.

412

EIGHT UPANISADS

[1.4

to objects revealed by the Vedas. Then tapas taptva ,
after having practised tapas in that way having revolved
in His mind the Vedic knowledge; salt, He; utpdclayate ,
created; mit human , a couple, that is instrumental to
creation; (the couple, viz) rayim ca , the moon, the food;
prdnam ca , and Prana, fire, the eater (the sun). After
creating the cosmic egg, He created the sun and the
moon, under the idea, “ Etau , these two, viz fire and
moon, which are the eater and the eaten; p rajah ,
karisyatah , will produce creatures; bahudhd multifarious-
ly; me , for me .” 1

anfejft % t STWt TfTO ^sr*TT q?TcT
^ ipir# ^ rfa: ii^ii

C\ C\

5. The sun is verily Prana; and food is verily
the moon. Whatever is gross or subtle is but
food. The gross, as distinguished from that
(subtle), is certainly food (of the subtle).

Of these adit yah ha vai , the sun, verily; is prdnah ,
Prana — the eater, fire; rayih era , the food is verily;
candramd , the moon; rayih is certainly the food and it is
the moon. That which is the eater and that which is the
food are but one; they are but Prajfipati who has be-
come the couple, the distinction being made from the

1 He projected the couple, the sun and the moon, and became
identified with it. Then He created the year that is dependent on
that couple, and became identified with the year. Thus successively
He produced and became identified with the half year, month, fort-
night, day and night ; rice, bailey, and other foodstuff; semen and
creatures. Prana and rayi convey the ideas of energy and matter.

PRA6NA UPANISAD

413

I. 6]

standpoint of superiority and inferiority. How? Etat
saw am, all this; rayih vai , is but food. All of what?
Yat murtam , whatever is formed, gross; ca amurtam ,
and whatever is formless, subtle; all gross and subtle
things, which constitute the food and the eater, are but
rayih , food. The murtih , gross; which is different tasnult ,
from that, from the subtle, which is wholly distinct, is
indeed rayih , food, since it is eaten up by the formless . 1

Similarly, the formless Prana (Life), the eater, is
also everything that is eaten, and hence it is all. How?

aPTlter srf^Rrfw cR STTOFT

wrt q-^cfTT fcsfr jr *r srarrarafa cR
*Rfa sttwr yforo tffqsm n^n

N O '

6. Now then, the fact that the sun, while
rising, enters into the eastern direction, thereby
it absorbs into its rays all the creatures in the
east. That it enters into the south, that it enters
into the west, that it enters into the north, that
it reaches the nadir and the zenith, that it
enters the intermediate points of the zodiac,
that it illumines all, thereby it absorbs all
living things into its rays.

1 When no distinction of superior or inferior is made, then
everything may be classed as food, for everything is absorbed by
something else. But when the distinction is made, the gross gets
absorbed in the subtle and is to be considered as food."

414

EIGHT UPANISADS

[1.6

Alha, now then; yat, the fact that; ddityah u day an,
the sun, as it rises up, as it comes within the vision of
creatures; pravisati , enters, that is to say, pervades
through its own light, prdctm d'dam, the eastern quarter;
tena, thereby, by that self-expansion — because these are
pervaded by it; it sctmnidhatte, absorbs; ranniyu, into
its rays, that are but its own pervasive light; prdcydn
pirnidn , all that lives in, ail the creatures that happen to
be included in, the eastern quarter, they being pervaded
by its light; that is to say, it makes them one with it-
self. Similarly, yat, the fact; that it enters into the
dakfinam , southern direction; yat pratulw, that it enters
into the western direction; yat udlchn , that it enters
into the northern direction ; yat, that it enters into; adhah
urdhvam , the nadir, the zenith; yat antardh dimh , that
it enters into the inter-spaces, other points of the zodiac;
yat ca pvakdmyati , and the fact that it illumines, sarvam ,
all other things; tena, thereby, by that pervasion
through its own light; it samnidhatte , absorbs; raxnwu,
into the rays; sarvdn pray an , all that lives.

qq- I

iivsii

7. That very one rises up who is Prana and
fire, who is identified with all creatures, and
who is possessed of all forms. This very one,
that has been referred to, is spoken of by the
mantra :

Sah csah, that very one, the eater (rises up); who is
pranalr vaiimnarah. Prana (life) identified with all

I. 8] PRASNA UPANISAD 415

creatures; and who is vtivaritpah, possessed of all forms,
being embodied in the universe. That eater, again, that
is Prana and agnih , fire ; udayate, rises, every day, absorb-
ing into himself all the cardinal points. Etat tat , this very
entity, that has been referred to above; is also abhyuk -
tarn , spoken of, red , by the (following) mantra ;

3rra%5*r

q-Tiw cf'RR i

•s

2>lcRT 5RTTR:

srror: ^rrcrr^t u^n

8. (The realtors of Brahman knew the one
that is) possessed of all forms, full of rays?
endowed with illumination, the resort of all,
the single light (of all), and the radiator of
heat. It is the sun that rises — the sun that
possesses a thousand rays, exists in a hundred
forms, and is the life of all creatures.

The enlightened realisers of Brahman knew, as their
own soul, that sun that is vmampam , possessed of all
forms; harinam , full of rays; jdtavedasam , endowed
with enlightenment ; 1 pttrdyanam , the resort of all lives;
ekani jyotih , the only one light, the eye, of all beings;
fa pant am, the radiator of heat. Who is that whom they
knew? Emh, this is; suryafj , the sun; that udayati ,
rises; — the sun that is sahas rarasmlh , possessed of a

thousand rays, hitadhd vartamdnah , that exists in a

•

1 The phrase may mean, “The knower of all that inborn”.

416

EIGHT UPANISADS

[I. 8

hundred (many) ways, in conformity with the difference
of the creatures; and that is prcinah prajamm , the life
of creatures.

It is being explained how this single pair — constituted
by that which is the moon, the gross, the food (on the
one hand), and that which is the formless Prana, the
eater, the sun (on the other) -could produce the
creatures ;

I cT frq- ^r*T: ST^fT-

=FTfiT ^fsr^r 5ri%q^r% tW: fqwq: 1 1 ^ 1 1

9. The year is verily the Lord of creatures.
Of Him there are two Courses, the Southern and
the Northern. As to that, those, who follow, in
that way, the sacrifices and public good etc. that
are products of action, conquer the very world
of the moon. It is they who come back. (Since
this is so), hence these seers of heaven, who
are desirous of progeny, attain the Southern
Course. That which is the Course of the Manes
is verily food.

That very couple is the time, called sam vatsarah, the
year; (and that again is) prajdpatih, the Lord of creatures ;
for the year is brought about by that pair, the year
being but a collection of the lunar days and solar days
and nights, brought about by the moon and the sun.

I. 9] PRAsNA UPAN1SAD 417

Being non-different from the food and Prana, the year
is said to be identical with that couple. How is that so?
Tasya , of that Lord of the creatures, that the year is;
there are ayane , two Courses, daksinam ca altar am ca ,
the Southern and the Northern. These are the two
well-known Courses, consisting each of six months,
along which the sun moves to the south and the north,
ordaining the results for those who perform rites alone
as well as for those who undertake rites along with
meditation. How is that? Tat, as to that; ye ha vai,
those who; from among people, counting from the
Brahmanas; upasate , follow; istupurte , sacrifices and
public good; iti, etc.; tat , in that way; that are krtarn ,
product of action, but w ho do not follow the uncreated
Eternal — the second tat , meaning "in that way”, being
used adverbially : — (they) abhi jay ante , conquer; canclra-
masam era lokam , the very world of the moon, the
world constituted by food which is a portion, called
rayi (food), of the Lord of the creatures who comprises
a pair. This is so because the moon is krta , a result of
action. When the result of action is exhausted there,
le eva punah a variant e , it is they who come back again;
for it has been said, “They enter into this or an inferior
world” (Mu. i. ii. 10). Since in this way ete , these;
r say alj, seers of heaven; prajdkamah , who are desirous of
progeny, the householders; attain the world of the moon
— the Lord of creatures, identified with food — as the
result of their sacrificial and pious acts; tasmdt , there-
fore; they prat ipadv ante , attain; daks mam, the Southern
Course, that is to say, the moon, suggested by the
Southern Course, the moon being itself a result of action.
Esah ha vai rayih , this indeed is food; yah fntryanah ,
14

418

EIGHT UPANISADS

[1.9

that which is the Path of the Manes, that is to say,
the world of the moon, that is suggested by the term
Path of the Manes.

cRR feSRTSSRR-

I PrI RhnRTTm^cR-

*R*TW*rR

\\\°\\

10. Again, by searching for the Self through
the control of the senses, brahniacarya, faith,
and meditation, they conquer the sun (by
proceeding) along the Northern Course. This
is the resort of all that lives; this is indestruct-
ible; this is fearless; this is the highest goal ?
for from this they do not come back. This is
unrealisable (to the ignorant). Pertaining to
this here is a verse:

Atha, again uttarena, by proceeding along the Northern
Course, they abhijaycmte, conquer; that part of the
Lord of creatures which is Prana, the eater, and the sun.
Through what? Anvisya , searching for, i.e. knowing;
dtmdnam, the Self, that is Prana, the sun, the Self of
the moving and unmoving; as “I am this Prana that is
the sun”; tapasa, through the control of the senses;
and especially brahmacaryeria, through brahmacarycr,
iraddhayd, through faith; and vidyaya, through medita-
tion, with the idea of the identity of oneself with the
Lord of /creatures; they abhijayante, conquer, attain;

PRA6NA upanisad

419

I. 11]

full (yam, the sun. Etat vai , this indeed, is the common
dyatanam , resort prdndndm , of all that lives . 1 Etat, this
one; is amrtarn , indestructible; and because of that
fact, this is abhayam , free from fear, not subject to the
fear of waxing and waning like the moon. Etat para -
ray am, this one is the supreme goal, for the meditators
as well as for the men who combine meditation with
rites; id, for; etasmdt na punah dvartate , from this (they)
do not return, like the others who perform rites alone.
Esah , this one; is nirodhah , unrealisable; to the ignorant;
for the ignorant are shut off from the sun. These people
do not attain the year, the sun, the Self, which is Prana.
For that year, identical with time, proves an obstruction
to the ignorant. Tat , pertaining to this idea; eyah slokah ,
here is a verse:

3K5TTffrT

3TT|: 3TCT I

amir ar?q- x qx fxxsrw
xmx cm xrfxfqcrfafx nun

11. Some talk of (this sun) as possessed of
five feet, as the father, as constituted by twelve
limbs, and as full of water in the high place
above the sky. But there are these others who
call him the omniscient and say that on him,
as possessed of seven wheels and six spokes,
is fixed (the whole universe).

*Or “all the organs — eyes etc.,” according to $aiAwr&nanda.

420

EIGHT UPANTSADS

[I. 11

The calculators of time dhuh , call him; pancapaclarn,
possessed of five feet, the five seasons being the feet,
as it were, of the sun as identified with the year; for he
revolves with those as his feet. In this imagery, late
autumn and winter are taken as but one season. (They
call him) pitaram , father. He is the father because he
is the generator of all. (They call him) dvddamkrtim,
possessed of twelve forms or limbs, or composed of
twelve parts consisting of the twelve months. They
call him punsinam , full of water ; 1 ardhe pare dive , in
the place above heaven, that is to say, in the third
place above the sky . 2 U, but; anye ime pare , these
others, other calculators of time; (dhulj, call) that very
one, vicaksanam , adept, omniscient. (And they) dhuh,
say; that like spokes fixed on the nave of a wheel the
whole universe is arpitanu fixed; on him, who, as the
embodiment of time, is ever on the move — on him
saptacakre , as possessed of seven wheels, in the form
of seven horses; and sadare , as endowed with six spokes,
the six seasons. Whether he be possessed of five feet
and twelve limbs or seven wheels and six spokes, from
either point of view it is the year, the embodiment of
time, the Lord of all creatures, constituted by the sun
and the moon, which is the cause of the world.

He by whom the whole world is sustained is called
the year, the Lord of all creatures; and He is wholly
evolved into the twelve months which are His limbs:

1 The sun causes clouds, from which rain comes.

2 It is third counting from this earth, the second being the sky.
Heaven in this context does not mean the dwelling place of the
gods.-'A.O.

praSna upanisad

421

I. 13]

mwt sr srsrrq-frT^r^r turner ^ Tfa: tot:

5TTTO*JTT^T mv % r -t f^rrftrTT

forr ii hii

12. The month verily is the Lord of all crea-
tures. The dark fortnight is His food, and the
bright His Prana. Therefore these seers per-
form the sacrifices in the bright fortnight.
The others perform it in the other.

Mdsalj vai\ the month verily; which is also prajdpatih ,
the Lord of all creatures, as described before; is consti-
tuted by a pair. Tasya , of Him, of that Lord of creatures,
marked by the month; one part, viz kmiapakxah , the
dark fortnight; is rayih, food, the moon; the other part,
viz MMapakxah, the bright fortnight; is Prana, the sun,
the eater, fire. Since they look upon Prana, identified
with the bright fortnight, as everything, therefore, ete
rsayah , these seers, who realise Prana; sukle iMam kurxanli
perform their sacrifice (really) in the bright fortnight,
even though they may be performing it in the dark
half, since they do not perceive any dark fortnight
existing apart from Prana; whereas the others do not see
Prana, and as a result see only that which is marked by
darkness and obstructs vision. Therefore itare, the others ;
kurvanti , perform; (their sacrifice really) itarasmin, in
the other half, in the dark fortnight, although they may
be doing so in the bright half.

3T|kT5ft % 5TT"ft

Tfa: STT^T 3T qcf q W

422

EIGHT UPANISADS

II. 13

13. Day and night are verily the Lord of
all creatures. Day is surely His Prana and
night is certainly the food. Those who indulge
in passion in the day, waste away Prana.
That they give play to passion at night is as
good as celibacy.

That Lord of all creatures, marked by the month, gets
again circumscribed by the day and night which are His
own limbs. Ahoratrah vai prajapatih , day and night are
verily the Lord of all creatures, just as before. Tasya ,
of Him; ahar eva prdnah , the day is surely Prana, the
eater and fire; nitrify eva rayify night is certainly food,
just as before. Ete , these people; praskandanti , eject,
exhaust, waste away by separating from themselves;
prdnam , Prana, identified with day. Who are they? Yi\
those who, the fools who; diva , in the day time; saw-
yujyante ratyw, indulge in passion, that is to say unite
with women who cause passion .... Since this is so, there-
fore that should not be done. This is a prohibition
enjoined by the way. The fact that they samyujyante
ratyd , give play to passion; rdtrau , in the night, in (the
proper) season; tat , that; is hrahmacaryam eva , as good
as continence; since this is praiseworthy. This too is an
injunction, enunciated in passing, that it is one’s duty
to live with one’s wife in due time. As for the relevant
topic, it is this: That Lord of all creatures, who has
evolved into day and night, exists as identified with
such food as rice and barley.

m $ STSTTTf^cTcft f f ^rer*TTT%T: srt:

PRAsNA UPANISAD

423

I. 15]

14. Food is nothing but the Lord of all crea-
tures. From that indeed issues that human
seed. From that are born all these beings.

Evolving thus, prajapatih , the Lord of all creatures ;
became that annam vai, food to be sure. How? Taiah
ha vai, from that food indeed, issues; tat ret as , that human
seed, that is the origin of creatures. Tasmat , from that
seed, as deposited in a woman \prajayante, are born; imah
p rajah, all these creatures, such as men. The question
that was raised, “From what indeed are all these beings
born?” has thus been answered by saying that these
creatures are born by passing in succession through the
pairs starting with the sun and the moon and ending
with day and night, and then by proceeding through
food, blood, and semen.

$ w cfcr it

*\ o c

i ifort cm m

ii? hi i

15. This being so, those who undertake the
well-known vow of the Lord of all creatures,
beget both sons and daughters. For them alone
is this world of the moon in whom there are
the vows and continence, and in whom is found
for ever avoidance of falsehood.

Tat, this being so ; ye, those, the householders who —
ha and vai are two indeclinables calling up to mind
some well-known fact — caranti, undertake; tat praja -
pativratam, that vow of the Lord of all creaturesjlconsisting

424

EIGHT UPANISADS

[I. 15

in living with one’s wife in the proper season; for them
this is the visible result. .What is that? Tc\ they; utpada-
yante , beget; mithunanu a pair, both son and daughter.
Temm eva, for those people alone, for those who under-
take sacrifices and public good and offer gifts, is this
unseen result consisting in es ah brahmalokah , this world
of Brahman, the world of the moon, that is indicated
by the Path of the Manes; — (for those) ycsdm , in whom;
there are tapas, vows as for instance those vows under-
taken by one who has completed his study; hrahmacar-
yam , (continence consisting in) not living with one's
wife at times other than the proper season; ye$u, in
whom, again; satyam , truthfulness, avoidance of false-
hood; pratixthitam , exists invariably for ever.

^ m farmer ^

Tmrr ii^ii

5m: 5PFT: ||

16. For them is that taintless world of
Brahman, in whom there is no crookedness,
no falsehood, and no dissimulation.

As for the Northern Course, marked out by the sun,
which consists of self-identification with Pnlna; and is
virajah , pure, not tainted like the lunar Brahmaloka and
not subject to waxing and waning; asau, that one; is
tesdm , for them. For whom? That is being said. (For
those) na yesu jihmam , in whom there is no fraud, no
crookedness, unlike the householders in whomlt becomes
inevitable^wing to the exigencies of many contradictory

VRA&NA UPANISAD

425

I. 16]

social situations. Moreover, those in whom anrtam ,
falsehood, does not become unavoidable as it is in the
case of householders in the course of play or merri-
ment. Similarly, those in whom, unlike the householders,
there does not exist any tmya. Maya , dissimulation,
is a kind of false behaviour consisting in showing one-
self publicly in some way and acting quite contrariwise.
For those competent persons — the brahmacaris (celibates)
forest-dwellers, and mendicants — in whom faults do
not exist, because there is no occasion for them; is this
untainted world of Brahman, just in consonance with
the disciplines they undertake. This is the goal for
those who undertake rites in conjunction with medita-
tion. As for the earlier Brahma-loka, indicated by the
moon, it is for those who perform rites alone.

SECOND QUESTION

It has been said that Prana is the eater and the Lord
of all creatures. It has to be determined how He is the
Lord of all creatures as well as the eater in this body.
Hence is the Question begun . 1

m i wnr

^TT: sr^rt ^

II? II

1 . Next a scion of the line of Bhrgu, bom in
Vidarbha, asked him, “Sir, how many in fact
are the deities that sustain a creature? Which
among them exhibit this glory? Which again
is the chief among them?”

Atha ha , next in order; bhdrgavah vaidarbhih , a
scion of the line of Bhrgu, who was born in Vidarbha,
papraccha , asked; ettam, this one: Bhagavan , O adorable
sir ; kati evadevdh , how many deities indeed: vidhdrayante,
chiefly sustain; prajdm , a creature, so far as the body is
concerned. Katare , which of them, which of those

deities divided among the organs of sense and action;
prak&iayante , exhibit; etat, this, this manifestation of
their own glory; kah pun ah, which again; is varisthaJj ,
the chief; e*am, among these, that exist as body and
organs.

1 In this chapter it will be shown that Prana is the chief, the
eater, and the Lord of all creation. The next ‘chapter will
enjoin Hif meditation.

PRA§NA UPANISAD

427

II. 3]

*T I 3T qq- STP^faTR:

<rf«rft ^ i ^ sr^zrrf^f?rT

c *\ O

fT^T^TiT: IRII

2. To him he said: Space in fact is this deity,
as also are air, fire, water, earth, the organ of
speech, mind, eye, and ear. Exhibiting their
glory they say, “Unquestionably it is we who
hold together this body by not allowing it to
disintegrate.”

Tasmai , to him, who had asked thus; sah, he; uvdca
ha , said: A k as ah ha vai esah dev ah, space is in fact that
deity; xdyuh , air; agnih, fire ; dp ah, water ; prthi vt, earth —
these live elements that are the materials of the body;
(and) vdk, speech; manas, mind; caksuh , eye; srotram,
ear — these and others that are the organs of action and
knowledge — te , they (that is to say), the gods (presiding
over these and) identifying themselves with the body
and organs; abhivadanti prakd&ya , speak by way of
exhibiting their glory, while vying for pre-eminence.
How do they speak? “It is vayam , we; who, like the
pillars of a palace, vidhdraydmah, hold together unques-
tionably ; etat bdnam , this aggregate of body and senses;
avaplabhya , by holding it aloft, and not allowing it to
be disintegrated.” This is the idea.

cTH STFT I ITT

crssr^rrcT to: \\\\\

428

EIGHT UPANfSADS

[II. 3

3. To them the chief Prana said, “Do not
be deluded. It is I who do not allow it to
disintegrate by sustaining it by dividing my-
self fivefold.” They remained incredulous.

Tan , to them, to those who had such egotism; van's I hah
prdnah , the chief Prana; uvdea , said; “A/a apadvatha
moham , do not fall into delusion, do not cherish in this
way any vanity resulting from non-discrimination; for
aham era, it is I who ; vldhdraydmi ctat hdnam avast abhya ,
sustain this aggregate of body and senses by not allow-
ing it to disintegrate: I support it, pancadhd atmdna/n
pravihhajya , by dividing myself fivefold, by dividing my
functions into those of the outgoing breath etc.'” Although
Prana said so, still tc\ they, babhuvuh , remained, asradda -
dhdndh , incredulous, thinking, “How can this be so?’'

-O O

m 3fore3 33 ^3 STTfa-

i 333T irfer 333 v 3H3T333H3?3 33f
33^31*3% Srf^JTT^ 33f ^3 3T%-

33 3Tf 33^3^: 313 3 3 3*31: 3T3
?5?3f3T IIVII

4. He appeared to be rising up (from the
body) out of indignation. As He ascended, all
the others, too, ascended immediately; and
when He remained quiet, all others, too, remain-
ed in position. Just as in the world, all the
bees ta^te to flight in accordance as the king of

pra&na upanisad

429

II. 5]

the bees to his wings, and they settle down as
he does so, similarly, did speech, mind, eye,
ear, etc. behave. Becoming delighted, they
(began to) praise Prana.

Noticing their incredulity, sail, that Prana; on His part,
became indifferent and utkramate iva , seemed to rise up
(from the body); abhimdndt , out of indignation. What
followed his ascent is being made vivid with the help of
an illustration. Tasmin utkrdmati , when He began to rise
up; at ha, then, immediately after; Hare sarve eva, all
others, all the organs such as the eye; utkrumante , ascend
(ed); ca tasmin pratisthamdne , and when He, Prana,
stayed on, remained quiet, did not rise up; sarve eva
prdtisthante , all of them remain(ed) quietly in position.
Tat, with regard to this matter, the illustration is: Yathd ,
as; lake , in the world; maksikdh , bees; sarvdh eva, all
of them, utkrumante , take to flight; madhukara-rdjdnam
utkrdmantam, as the king of bees, their own king, takes
to the wings; ca sarvdh eva prdtisthante , and all settle
down; tasmin pratisthamdne, as he settles down. As in
this illustration, so did vdk, speech; mandh , mind ; caksuh,
eye; srotram, ear; and others (behave). Te, they; having
given up their lack of faith, and having realised the
greatness of Prana, and becoming prltdh , delighted;
stunvanti p ran am, praise Prana.

How did they praise?

trq- cRrift =TT*T: I

^ IIHII

430

EIGHT UPANISADS

[II. 5

5. This one (i.e. Prana) bums as fire, this
one is the sun, this one is cloud, this one is
Indra and air, this one is the earth and food.
This god is the gross and the subtle, as well
as that which is nectar.

Esah, this one, this Prana, in the form of agnih , fire;
tapati, bums. Similarly, He shines as suryali , the sun.
So also as parjanyah , cloud; He varsati , rains. Moreover,
as maghamn , Indra; He protects the creatures and en-
deavours to kill the demons and ogres. Esah, this one;
is vdyuh, air, diversified as different currents like dvaha,
pravaha. Furthermore, esah dev ah, this deity; is prthivt ,
the earth; (and) raylh , food, of the whole world; 1 sat ,
the gross; asat , the subtle; ca, and; yat amrtam , that
which is nectar that ensures the sustenance of the gods.
The point needs no further elaboration.

3RT Thrift STFT SrfofrScTO I

m sTp ^ 1 1^1 1

C\ N

6 . Like spokes on the h ub of a chariot wheel ,
are fixed on Prana all things — rks, yajus , saunas,
sacrifice, Ksatriya, and Brahmana.

A rah iva vathandbhau , as spokes are fixed on the hub of
a chariot wheel; so sarvam , everything, starting from
faith and ending with name (Pr. VI. 4); pratisthitam , is
fixed; prune, qn Prana, indeed; during the time of the
existence of the world. Similarly, the three kinds of

1 As thq^ earth, He supports all; and as food, He nourishes all.

PRAsNA upanisad

431

II. 7]

mantras — rcah, rks ; yajumsi , yajus; sdmdni , sarnas—
(metrical, prose, and musical Vedic texts) ; and the yajnah,
sacrifice, that is performed with those mantras ; and the
ksalram, K satriya caste, that protects all ; ca , and ; brahma ,
the Brahmana caste, that is qualified for the performance
of duties like sacrifice. This Prana is all this.

5tf>t arfw srfor

jt: srm: ii^ii

7. It is you who move about in the womb as
the Lord of creation, and it is you who take
birth after the image of the parents. O Prana,
it is for you, who reside with the organs, that
all these creatures carry presents.

Moreover, He who is called prajdpatih , the Lord of
creation; tram era, is but you. It is you who caras t\
move; garbhe , in the womb — of the father (as seed) and
of the mother (as child); and (it is you, again, who)
pratijdyase , take birth after the image of (the parents).
Since you are the Lord of creation, your parenthood is
a pre-established fact. The purport is this: You, Prana,
are identical with all through your assumption of the
form of all bodies and embodied beings. Prana , O Prana;
it is tubhyam , to you; yah , who; pratitislhasi , reside;
prana ih, with the organs, eyes etc., in all the bodies; that
imcih prajdh , all these creatures, that there are, counting
from hunmn beings; balim haranti , carry presents,
through the eyes etc. Since you reside in bodies,

432

EIGHT UP AN IS ADS

[II. 7

it is proper that they should carry presents to you; for
you are in fact the eater, and all else is food for you only.

faW 3T*TJTT ^TT I
^q-^STmf^rJTTrrf’T 1 1 ^11

8. You are the best transmitter (of libation)
to the celestials. You are the food-offering to
the Manes that precedes other offerings. You
are the right conduct of the organs that con-
stitute the essence of the body and are known
as the atharvas .

Moreover, you asi, are; vahnitamah , the best carrier,
the best transmitter of libations; dexdnanu to the
celestials, beginning with indra. The svadhu, food-
offering, made; pitrlndm , to the Manes, in the obse-
quial rite called Nandi-mukha; that is the prathamd ,
first, that takes precedence over the other offerings
in which the deities dominate 1 of that food-offering
also, you are the transmitter. This is the idea. Further-
more, it is you who asi, are; the sal yam caritam , true,
right, conduct, consisting in maintaining the body
etc.; rmnCim , of the Organs, such as the eyes etc.;
angirasdm , of those (organs) which represent the
essence of the body, and which are called the atharvas

1 The readings are tleva-pradhdna or (leva- pr add na. Thefirst read-
ing is adopted in the translation. The second reading would give
the meaning, “Over the offering to the gods”. The Nandi-mukha
has to be performed before making the sacrifices to gods.

II. 10]

PRAsNA UPANISAD

433

according to the Vedic Text, “Prana is indeed
atharva .” l

^T°T cT^^TT t?TS% TfnfST?TT I

c^crfor TJTT%qt qrfcf: ll^ll

9. O Prana you are Indra. Through your
valour you are Rudra; and you are the pre-
server on all sides. You move in the sky — you
are the sun, the lord of all luminaries.

Prana , O Prana; tvamasi, you are; indr ah, Indra, the
supreme Lord. Tcjasti , by valour; you are rudralj, Rudra,
engaged in destroying the world. Again, during the time
of the existence of the world, you, in your benign aspect,
are the pariraksita , preserver (of the universe) on every
side. Tvam , you; cam si, revolve, for ever; antarik#i\ in
the sky, through rising and setting. Tvam, you; are the
suryah , sun; the patih, lord ; jyotimm, of the luminaries.

3T1W cT 5RT: I

3TPT^nfel*5f% ^T*rraT5T \\\°\\

10. 0 Prana, when you pour down (as rain),
then these creatures of yours continue to be in
a happy mood under the belief, “Food will be
produced to our hearts’ content.”

Yadd, when; tvam, you; abhivarsasi , pour down, by
becoming rain cloud; atha, then; getting food; inuth

1 Though Prana is atharva according to this quotation, yet the
sense-organs? which are but manifestations of Prana, are also
atharvfi.

434 EIGHT UPANI8ADS [II. 10

p rajah, all these creatures; pranate , live, that is to say,
resort to activities characteristic of vitality. Or (reading
prana tc in place of pranate): prana , O Prana; i/rnh
prajah (e , these creatures of yours — which are one with
you and which are nourished by your food; at the very
sight of the rain you pour down; tisthanti , continue to
be; anandarupah , like people possessed of happiness;
their idea being this: “ Annum hhavixyati , food will be

produced; kdmdyct , to our hearts’ content.”

3RPTTSIFT 5RTR: ^ S: 1 1 V >11

11. O Prana, you are unpurified, you are the
lire Ekarsi, (you are) the eater, and you are the
lord of all that exists. We are the givers of
(your) food. 0 Matarisva, you are our father.

Besides, prana , O Prana; Own, you, are; vrutyah ,
unpurified — having been born first, you had none to
baptise you; the idea is that you are naturally pure. As
the fire called ekarsih , Ekarsi, that is well known among
the followers of the Atharva-Veda; you become the attri,
eater, of all oblations. You are the satpatih vi&vasya ,
the lord of all that exists, satpatih , being derived in the
sense of the lord (pati) of what exists (sat). Or satpatih
vihasya , may mean the holy lord of the universe.
Vqyam , we, again; are ddtdrah, givers, to you; adyasya,
of food. Mdtariha ; O Matarisva (Air); tram , you; are
ndh pitd % our father, (the word matarisva being taken
as a Vedic use for mdtarisvan). Or if the reading be
matarisvcpah , the meaning (of the sentence) will be;

II. 13] praSna upanisad 435

Tram , you; are the pita, father; matarisvanah , of
Matarisva (Air). 1 Hence also is ^established your
fatherhood of the whole universe.

*TT ^ srf^toT *TT JTT ^ l

C\ o

m ^ ^?tt fw at m^wT: ii^ii

12. Make calm that aspect of yours that is
lodged in speech, that which is in the ear, that
which is in the eye, and that which permeates
the mind. Do not rise up.

To be brief, yd lamb te , that aspect of yours, which,
is pratisthita, lodged; vac/, in speech, which makes the
effort of speaking as a speaker; yd srotre , that which
is in the ear; ca yd caksusi, and that which is in
the eye; ca yd, and that which, the aspect that; is
santatd , pervasive; manasi , in the mind, as acts of
thinking etc.; kuru, make; tdm, that (aspect); vivatn,
calm; md utkramih , do not ascend, that is to say, do
not disturb it by ascending.

JSTFT sfcrT srm ^

* ^fol II

fecfcr: 5T^: II

1 Since you are identified with dkdm (space), the soui^e of air.

436

EIGHT UPANISADS

til. 13

13. All this (in this world), as also all that is
in heaven is under the control of Prana. Protect
us just as a mother does her sons, and ordain
for us splendour and intelligence.

In short, whatever enjoyable thing there is in this
world, sarvam idatn , all this; is verily prdnasya vak\
under the control of Prana. And Prana is even the
ruler and protector of yai , whatever; is pro tidbit am ,
located; tridive , in the third heaven, in the form of
enjoyment for gods and others. Hence rakmsva , protect
us; mixta iva putrdn , as a mother does her sons. Since
all the glories, natural to the Brahmanas and Ksatriyas,
are at your disposal, therefore vidhehi nah , ordain for
us; srih ca (is the same as Myah ca), all splendour;
prajndm ca , and intelligence; that accrue from your
continuance. This is the meaning. Thus, in as much as
the greatness of Prana has been disclosed through His
praise as the all-pervasive entity, by the organs such
as speech, Prana is ascertained as the Lord of creation
and the eater.

THIRD QUESTION

3TO PM I ^rf

try srpft srraRf 3TTrTn?r ^

5rf^vFJtr ^ wM 37t|i*Tfaw

^Tr«TTc*rfa% ii? ii

1 . Then Kausalya, son of Asvala, asked him,
“0 venerable sir, from where is this Prana
born? How does He come into this body? How
again does He dwell by dividing Himself? How
does He dopart? How does He support the
external things and how the physical?”

Athaha, next; kausalyah ca Cmahlyanah Kausalya, the
son of Asvala; papraccha enam , asked him, “Although
the greatness of Prana has thus been perceived by the
organs which ascertained His true nature, yet He may
still be an effect, inasmuch as He forms a part of a
composite thing. Therefore I ask; Bhagavan, O vener-
able sir; kutah, from what source; e?ah this one. Prana,
jdyate, is born? And being born, katham, how, through
what special function; does He dyati, come; asmin
mrire, to this body? What is the cause of His being
embodied? This is the idea. And having entered into
the body, katham , how; does He pmtisthate , dwell (in
the body); pravibhajya dtmdnam, by dividing Himself;
kena, how, through what special function, does He
utkramate,* depart; asmdt sarirut, from this body?
Katham, how; does He abhidhatte, support; thatfuhyam.

438 EIGHT UPANISADS [III. 1

external things, in the context of the elements and in
the divine context; and how (does He support) adhyai -
maniy in the (individual) physical context?” The verb
“support” has to be supplied.

irii

2. To him he said: You are putting super-
normal questions, since you are pre-eminently
a knower of Brahman. Hence I speak to you.

Being asked thus, sah, he, the teacher; uvdca ha,
said: tasmai , to him: Prana Himself, being inscrutable,
is a subject-matter of intricate questioning. And you
inquire about the birth etc. of the Prana. Hence
prcchasi , you ask, alipraman , supernormal questions; 1
brahmisthah asi iti , for you are pre-eminently a
knower of Brahman. 2 Thereby J am pleased. Tasmut ,
hence; aham bravlmi, 1 speak; tt\ to you, what you
ask for. Listen:

3TTc*FT SFTT | WTT
^cfTrTcT IRII

3. From the Self is born this Prana. Just as
there can be shadow when a man is there, so
this Prana is fixed on the Self. He comes to
this body owing to the actions of the mind.

1 Question about transcendental verities.

2 Know the supreme Brahman which transcends the inferior
Brahman y This is only by way of encouragement. — A.G.

III. 4]

PRAsNA UPANISAD

439

Atmanalx , from the Self — from Purusa, the Immutable,
(or) Truth; jdyate, is born; esah, this Prana spoken of
before (Mu. II. i. 2-3). Here is an illustration to show
how. Yathd, as, in the world; there issues a chdyd,
shadow, as an effect; pur use, when a man, possessed
of hands etc. is there as the cause; similarly, etasmin ,
on this, on Brahman, on Purusa that is Truth; dtaiarn
is spread, i.e. fixed; etaK this one, this principle that is
false by nature, is analogous to a shadow, and is called
Prana, just as a shadow is linked to a body. He uytiti,
comes; asm in satire, to this body, mano-krtem , through
the action of the mind, that is to say, as the result of
action accomplished through the thought or wish of
the mind, for the text will say later, “Virtue results
from virtue” (III. 7); and there is another Vedic text
(on this point); “Being attached, he, together with
the work, attains (that result to which the subtle body
or mind is attached)” (Br. IV. iv. 6).

^TT’T STM fRTTR WR

qwr 1 1 vi i

C. *s c

4. As it is the king alone who employs the
officers saying, “Rule over these villages, and
those ones,” just so Prana engages the other
organs separately.

In the world, yathd , as, in the way in which; sanirdt
eva, it is the king alone who; vimyunkte , employs;
adhikrtdn , the officers; in the villages, etc. H^>w? By

440

EIGHT UPANISADS

[III. 4

ordering, “ AdhiiMhasva , preside over; etdn grdmdn,
these villages; etdn grdmdn , these villages”; ev#,
just so, as is the case in the illustration, so; e#ab primal),
this (Chief) Prana; samnidhatte , places, engages; prthak
prthak eva , separately, in the respective posts; taw/?
pramln , the other organs, the eye etc. which are its
own manifestations.

STTW: *5RT

c\ o °

STf^t ipar 5 *PTR: I q*T *PT

5TWT^TT: *TFTTf%^ 1 1 HI I

5. He places Apana in the two lower aper-
tures. Prana H imself, issuing out of the mouth
and nostrils, resides in the eyes and ears. In
the middle, however, is Samana, for this one
distributes equally all this food that is eaten.
From that issue out these seven dames.

To turn now to the divisions. He places apdnam ,
Apana, that is a division of Himself (i.e. of Prana); that
exists, payu-upasthe , in the two lower apertures, as
engaged in the work of ejecting faeces, urine, etc. So also
prdnah svayam , Prana Himself, who occupies the place
of the sovereign; prdtisthate , resides caknthirotre , in the
eyes and the ears; as issuing out through mukha-ndsikd-
bhyam , mouth and nostrils. Madhye tu , in the middle,
however, in between the places of Prana and Apana, in
the navel; there is samdnah , Samana, wjiich is so called
because it assimilates all that is eaten or drank; hi, for;
esah, tips one; nayati samam , distributes equally (in all

III. 6]

PRA&NA UPANISAD

441

parts of the body), leads to digestion; etat hutam annum ,
all this, that is eaten or drunk, the food that is poured
(as a libation) on one’s bodily lire. Tasmtit, from that,
from that lire in the stomach — when fed by the food
and drink, it reaches the region of the heart ; 1 hhavanti ,
there come into existence; etdh sapla arcixah these seven
flames, that are lodged in the head. The idea is that
the revelation of objects like form (or colour) etc. that
constitutes what is known as seeing, hearing, etc. is
caused by Prana.

ffe 3TR*rr i <twt m

^rrfw wcqr’j ssrFPRTfa 1 1 \ 1 1

6. This Self (i.e. the subtle body) is surely
in the heart. There are a hundred and one of
the (chief) nerves. Each of them has a hun-
dred (division). Each branch is divided into
seventy -two thousand sub-branches. Among
them moves Vyana.

Hi esah titma, this Self “-this subtle body associated
with the Self — is in fact; fvrd'u in the heart, in the space
circumscribed by the lump of flesh shaped like a lotus.
Atra, in this heart; there are etat ckasatam , this one
hundred and one, in number; nadtnam , from among the

1 The imagery is thus brought out: The digestive power in the
stomach is the sacrificial fire; food is the oblation; and sense-
knowledge is ttys flame. The seven organs in the head are: two
eyes, two ears, two nostrils, and the mouth. These derive theii
capacity to act from the energy supplied by food.

442

EIGHT UPANISADS

[III. 6

nerves, among the chief ones. Tdsdm , of those chief
nerves lekaikasydh, each one has; mtam Satain , a hundred
divisions. Again, prati mkhdnddi-sahasmni , the thou-
sands of sub-branches into which each of the (one hundred
of) branch nerves is sub-divided are, in each case;
dvdsaptatih , dvdsaptatih , seventy-two, seventy-two. Each
of the hundred branches of the main nerves becomes
(seventy-two) thousand in number. 1 Jsu 9 among these
nerves; carat i, moves; the vital energy called vydnah ,
Vyana, the name being derived in the sense of pervasive-
ness. As rays issue from the sun, so do the nerves
issue from the heart and proceed everywhere (in the
body); moving through them Vyana resides in the body,
pervading it wholly; and by becoming particularly active
in the joints, shoulders, and vital parts, and in the interim
between the functioning of Prana and Apana, it becomes
the performer of deeds requiring strength.

aNNnfraf ;rofcT 'TT^r

q’TTTOrcrm rrzrrjt ii^ii

O o

7. Now then Udana, when it is in its u pward
trend, leads to a virtuous world as a result of
virtue, to a sinful world as a result of sin, and
to the human world as a result of both.

Atha, now then; among those one hundred and one
nerves, ekayd , through that one, which proceeds upward

1 To sum up: There arc 101 main nerves; each is divided into one
hundred branches; and each of these branches is sub-divided into
72,000 sub-branches. Thus the sub-branches are ^27,200,000 and
the totE^t number of all the nerves is 727,210,201.

III. 8]

PR A SNA UPANISAD

4,43

and is known as Susumna; the vital force called udtinah ,
Udana, which moves everywhere from the sole of the
feet to the head; urdhvah (, san ), when it has an upward
trend; it nayati , leads; pun-yam lokam , to a virtuous
world, such as the world of the gods; punyena kannana ,
as a result of virtuous deeds; (it leads) pap am, to a
sinful world, hell, such as birth among beasts; pdpena ,
as a result of sin, which is opposed to that (virtuous
world); (and it leads) manmyalokam , to the human
world; ubhdbhydm eva, as a result of both virtue and
vice, when they predominate equally. The verb “leads”
has to be supplied (everywhere).

srm^T^i r: i m ^rt p^rtr-

^ *PTRt TRRR: \\ 6 \\

o

8. The sun is indeed the external Prana. It
rises up favouring this Prana in the eye. That
deity, that is in the earth, favours by attract-
ing Apana in a human being. The space (i.e.
air), that is within, is Sarnana. The (common)
air is Vyana.

AdityaJi ha vai, it is the well-known sun indeed, in
the divine context; that is the bahyah prilnah, external
Prana (i.e. Prana in external manifestation). Esah, this
one, that is such; udayati , rises up; it is this one indeed
(that rises) anugrhnanah, favouring; enam pianam. this
Prana; caksusam , that exists in the eye, in the bodily
context; that is to say, it favours by vouchsafing light
for the eye in the matter of its perception of golour.

444

. EIGHT UPANISADS

[HI. 8

Similarly, yd devatd prthivydm , the deity that is well
known as identified with the earth; sd cm, that very-
one, exists by vouchsafing favour ; avaxtabhya, by attract-
ing, keeping under control — by the fact of pulling
down; apfinam punmisya , the vital function called Apana
of a human being; for otherwise the body would fall
because of its weight or would fiy up into the sky if
left free. Yat (rather yah) antard, that which is in the
middle, the space that exists in between heaven and
earth, the air there being referred to by the word space
on the analogy of one sitting on a scaffolding ; 1 sah , it,
that air; which is samdnah , Samana — that exists there,
helping the vital function called Samana. This is the
idea; for in common with the air (in interspace), Samana
has the similarity of existing in the space within . 2 Vdyuh,
the air in general, that exists externally as a common
factor; is Vyana, because of the similarity of pervasive-
ness . 3 That is to say, it stays there, helping the (vital
function called) Vyana.

OTSPTR: ll’JI

9. That which is well known as luminosity,
is Udana. Therefore one who gets his light

1 In the sentence, “The scaffolding is shouting,” “scaffolding”
stands for the men sitting on it. Similarly “space” here stands
for the “air” in space.

2 Vayu resides in the space between the earth and heaven, and
Samana in the space within the body. The point of resemblance
is residence within space.

8 Of /he body and the world.

III. 10]

PRASNA UPANISAD

445

extinguished, attains rebirth together with the
organs that enter into (his) mind.

That which is lejah ha vai , well known as (common ) 1
luminosity, outside; is uddnah , Udana, in the body;
that is to say, it favours the vital function, called Udana,
by its light. Since the agency (viz Udana), that causes
one’s leaving the body, is of the nature of luminosity,
and (while staying in the body) it is favoured by
external light t a smut, therefore; when an ordinary man
upaidntatejdh , gets his natural light extinguished; then it
is to be understood that his life is exhausted and he is
about to die. Sah , he, attains; punarhhavam , another
body, (rebirth). How? Saha indriyaih , together with the
organs, counting from speech : sampadyamdnaih manasi ,
entering into the mind.

smpronfa i

o

^Tc*FTT \\\°\\

10. Together with whatever thought he had
(at the time of death), he enters into Praija.
Prana, in combination with Udana and in
association with the soul, leads him to the
world desired by him.

Yaccittah , whatever thought he might have had, at
the time of death; tena , together with that idea, and to-
gether with the organs; dydti pranam, he (the creature)
enters into Prana, the primary vital function. The
purport is that, at the time of death, the activities of the

1 As distinguished from its special manifestation as the ^n.

446

EIGHT UPANISADS

[III. 10

organshaving declined, he continues to live only through
the functioning of the chief Prana (vital energy). Then
the relatives say, “He still breathes”, “He is still alive.”
That p ran ah, Prana, again; yuktah tejasd , as combined
with the function called Udana; saha dtmand , and in
association with the soul, the master that enjoys; nayati ,
leads, — that enjoyer (of the fruits of work) — makes
him reach, under the influence of virtuous and vicious
actions; lokam yathdsamkalpitam , a world as was
desired by him. 1

*T tTof f%R * zm 5RT

ii nu

11. The line of progeny of any man of
knowledge who knows Prana thus, sustains no
break. He becomes immortal. Pertaining to
this, there occurs this mantra:

Yah vidvtin , any illumined man who; veda, knows;
prdnam. Prana; exam, thus, as possessed of the descrip-
tions set forth before, viz origin etc.; for that man is
being stated this result accruing in this world and the
next; Asya , for him; for that man of knowledge;
prajdJi , line of progeny, consisting of sons, grandsons,
etc.; na hi y ate, sustains no break. And when his body
falls, he bhavati , becomes; amrtah , immortal, through
his identity with Prana. Tat , pertaining to this idea;

1 As an aspirant, he had desired heaven etc. when engaged in
sacrifices and meditation. That desire becomes again, prominent at
the time of death and results in the attainment of that very world.

III. 12]

PR A SNA UPANISAD

447

bhavati , there occurs; e$ah •Uokah, this mantra, expres-
sive of this idea in the form of a brief statement:

^'TftTCTRfcr FTR ^ I

o

c o

sfa 1 1 ^ 1 1

ffrT wfrrfaqfe cTcfoT: 5R*T: II

12. Having known the origin, coming, lodg-
ment and fivefold overlordship and the physical
existence of Prana, one achieves immortality.
Having known, one achieves immortality.

Vijndya , having known; (thus) utpaltim , the origin
(of Prana), from the supreme Self (Pr. 111. 3); dyatim ,
(His) coming to this body, through the action of the
mind (Pr. III. 3); sthdnam , (His) lodgment, in such places
as the lower apertures (Pr. 111. 5); ca paneadhd vihhu-
tvam , and (His) fivefold overlordship, (his) ordering of
the different functions of Prana in five ways like a
sovereign (Pr. III. 4); His existence externally in the
form of the sun etc., and adhydtmam , in the body, as
the eye etc. — having known thus, (one) ainute , achieves;
amrtam, immortality. The repetition of “vijndya amrtam
aMute , having known, he achieves immortality” is by
way of concluding the Question.

FOURTH QUESTION

sw fM ^kiq-ofr *nk: qsr^ i wrerafwr
55# ^rk EFr^f^f^mk ^tt ^
*3RR 'mfcT ^kcR ?pr TRfcT kf

^kf^cTT wkk 11^1 1

1. Then the grandson of Surya, bom of the
family of Garga, asked him, “0 adorable sir,
which are the organs that go to sleep in this
person? Which keep awake in him? Which is
the deity who experiences dream? To whom
occurs this happiness? In whom do all get
merged?

Atha, next, sauryCiyanl gurgyah, the grandson of
Surya, born of the family of Garga; papraccha ha,
asked; enatn, this one. All about the impermanent,
mundane existence, that relates to manifested things,
that is comprised within the domain of lower
knowledge (i.e. of ignorance), and that consists of
ends and means, have been fully dealt with in the
three (previous) Questions; now are begun the suc-
ceeding Questions, since it is necessary to speak about
that auspicious, calm, unchanging, immutable Truth
which is called Furusa, who cannot be thought of in
terms of ends and means, is not subject to any means
of proof, is beyond the mind and the senses, exists
everywhere internally and externally, and is birthless
and tjae subject-matter of superior knowledge. The

IV. 1]

PRAsNA UPANISAD

449

questions are now being raised with a view to telling
what the characteristics of that Immutable are, from
which, as sfated in the second Mundaka, all objects are
born like sparks from a blazing fire, and into which
they merge again (Mu. II. i. 1); which are all those
things that emanate from the Immutable; and how they
separate and how they merge there. Bhagavan , O adorable
sir; kdni (, karanani ), which organs; asm in puruse , in this
person, possessed of head, hands, etc.; svapanti, go to
sleep, desist from their own functions. And kdni, which;
asmin , in this one; jagrati, keep awake, continue in
the state of sleeplessness, go on performing their
functions? Among those, standing for the effect and
cause, 1 katarah c*ah dev ah, which is this deity, who;
pasyati svapndn , experiences dreams? Dream means the
perception (of objects) within the body, like those in
the waking state, by one who has ceased from the
perception of the waking state. The idea is this: Is
that activity performed by a deity identified with the
effect (viz body or Prana), or by someone identified with
the senses (and mind)? Kasya, to whom: hhavati occurs;
etat sukham , this happiness, that is calm (i.e. taintless),
effortless (i.e. undisturbed), and unobstructed, 2 and
that emerges on the cessation of the activities of the

1 A different reading is kdrya - karanani, where kdrya , effect, is
the body or Prana, and karatyani, the senses and organs, with the
mind at their head. In the reading kdrya - kdraryani, karanani
means the elements from which the body etc. are produced.

2 Taintless, untouched by external objects ; effortless, expressing
itself when all disturbances cease, as does a light in a windless
place; unotstructed , unending, it being one with the supreme
Bliss.

15

450

EIGHT UPANISADS

[IV. 1

dream and waking states? At that time kasmin u sarve
siunpratisthitah bhavcmti , in whom do they all remain
completely unified, after desisting from the activities
of the dream and waking states? The idea is this: like
the honeys (collected from various flowers) merging
in (the same) honey (in the bee-hive), or the rivers
entering into the sea, they bhavcmti, become; sampra -
tisthitah , blended without the possibility of being
distinguished. 1

Objection : Since on the analogy of a discarded

implement, a scythe for instance, it can be held that
the organs and the senses desist from their respective
duties and rest separately, each in itself, during sleep,
therefore whence can arise in the questioner the
surmise that the senses and organs of the sleeping man
get merged somewhere?

Answer : The surmise (of the questioner in the text)
is quite reasonable. Since in relation to the objects of
the waking state the senses and organs (are seen to)
stand as a composite whole for the benefit of a master
and are not independent, therefore in consonance with
the fact that composite things are dependent on some-
one else, it is but reasonable to assume that they
become unified in someone even in sleep. Hence this
question is quite in keeping with that conjecture. In

1 There are five questions: The first relates to the pereeiver of
the waking state. That entity whose cessation from activity
leads to dream, must be the actor in the waking state. The second
question is, “Whose function is it to maintain the body in all the
three states The third relates to the pereeiver of the dream;
the fourth to the enjoyer of sleep. The fifth asks about the
Turlya, the Fourth, the Self, free from the three stales of wake-
fulness, dream, and sleep.

IV. 2]

PR As N A UPANISAD

451

the present context the question, “In whom do they all
remain completely unified,” is meant to imply, “Who
may he be?” — the question being put by one who wants
to know something special about the entity in which
all the effects and causes get merged during sleep and
cosmic dissolution. 1

^ fPr i mi

mm: i m-. 3^:

Tprfa 1 ^r#T pfr ?r ’pnfa ?r ^

^ mm d pt?>t% ?TR^-

m h fmsm imi

2. To him he said, O Gargya, just as all the
rays of the setting sun become unified in this
orb of light, and they disperse from the sun as
it rises up again, similarly all that becomes
unified in the high deity, the mind. Hence this
person does not then hear, does not see, does
not smell, does not taste, does not touch, does
not speak, does not grasp, does not enjoy,
does not eject, does not move. People say,
“He is sleeping.”

Tasmai, to him; sail,, he, the teacher; uvdca ha, said:
“O Gargya, hear what you asked about. Yathd, as; the
marlcayali, rays; arkasya, of the sun; astern gacchatali,

1 It is the* absolute Self that the questioner wants to know, and
not the conditioned Self that supports all.

452

EIGHT UPAN1SADS

[IV. 2

that is setting down, becoming invisible; sarvdh , all,
without exception; eki-bhavanti , become unified, in-
separable, indistinguishable; etasmin tejo mandate, in
this luminous orb, in this sun that is like a mass of
light; punali , again; tah, they, the rays of that very sun;
udayatah pundh , while it is rising up again; pracaranti,
disperse; — as is this illustration, exam ha vai , in a
similar way indeed; sarvam tat , all that — all the senses
and their objects; eki-bhavati , become unified, pare
dexe ma/tasi, in the high deity, in the fully luminous,
mind — since the deities of the eye etc. are dependent
on that of the mind, the latter is their high deity — in
that mind they become united, lose their distinction,
during dream and sleep, like the rays in the solar orb.
And when a man is about to wake up, they emanate —
they proceed to their respective functions— from the
mind itself just like the rays radiating from the sun.
Since the ears etc., which are the organs of perception
of sound etc., desist from their function as organs, and
thus seem to be unified in the mind , 1 tena , therefore;
tar hi, at that time, during the time of sleep; e$ah
pur u sah, this person— to wit, a person named Devadatta;
na srnoti , does not hear; na pasyati , does not see; na
jighrati , does not smell; na rasayate , does not taste;
na sprite, does not touch; na abhivadate , does not
converse; na ddatte , does not grasp; na man day ate,
does not enjoy; na xisrjate, does not eject; na iydyate ,
does not move; dcaksate , they, the common people,
say: svapiti iti , he is asleep.

1 The senses can npt actually become identified with the mind,since
the mind is not their material cause. They simply give up their
activities and continue to exist in their dependence on the mind.

IV. 3]

praSna upanisad

453

5^: TOfcT i TTrfqcm f

rrqtsqRt Rq^fft sr^TTjqwg; spifom

5PnnTT3Tp5fta: STM: ll^ll

3. It is the fires (i.e. the functions resembling
lire) of Prana that really keep awake in this city
of the body. That which is this Apana really
resembles the Garhapatya fire, Vyana resem -
bles the fire Anvaharyapacana. Since the
Ahavanlya fire is obtained from Garhapatya,
which is the former’s source of extraction,
therefore Prana conforms to Ahavanlya (be-
cause of its issuing out of Apana 1 ).

When the organs, such as the ear, sleep etasmin pure ,
in this city, of the body, which is possessed of nine
gates; prdmdgnayah , the five divisions of vital function
counting from Prana, which are comparable to fires;
jdgrati , keep awake. The resemblance with fire is being
stated: Esah apdnah vai gdrhapatyah , this Apana is really
(the sacrificial fire called) Garhapatya. How that can be
so is being stated: Since the other fire, called Ahavanlya,
is pramyate , taken (extracted); garhapatya t pranayanut ,
from the Garhapatya fire, standing as the source, from
which (Ahavanlya fire) is extracted at the time of the
Agnihotra sacrifice; therefore from the derivative sense
of “that from which something is taken away”,
Garhapatya fire is the pranayana , the source of extraction.
Similarly, for a man in sleep, Prana seems to be moving

1 Ap&na draws in the breath and tills up the lungs; from that
inner air Prana comes out as the outgoing breath.

454

EIGHT UPANISADS

[IV. 3

through the mouth and nostrils, having been extracted
from Apana. Therefore Prana is comparable to
Ahavanlya. As for vydnah , Vyana, since it moves out
from the heart through the dakshui, right, orifice, and
is thus associated with the daksina , southern direction,
therefore it is (the fire called) Daksinagni, known other-
wise as Anvaharyapacana.

s itjt *rsr*TT;TiT^% imi

4. Samana is the priest called Hota, because
it strikes a balance between exhalation and
inhalation which are but (comparable to) two
oblations. The mind is verily the sacrificer.
The desired fruit is Udana, which leads this
sacrificer every day to Brahman.

The two oblations consisting of ucchvasa-nihsvasau,
inhaling and exhaling; are the ahuti, two oblations, of
the Agnihotra sacrifice, as it were, just because of the
similarity of being two in number. Yat, since; since
these are oblations, and since that vital function (called
Samana) samam nayati , strikes a balance, for ever;
between etau dhutl , these two oblations, so as to ensure
the maintenance of the body; iti, therefore; it is here
verily the priest called the Hota, because of the similarity
of carrying the oblations (like the priest), and this despite
the fact that it is called a fire (in the earlier paragraph).
Which is/t? Sah samanah , it is Samana* Because of

PR A SNA UPANISAD

455

IV. 4]

this further reason, the sleep of an illumined man is
verily a performance of the Agnihotra sacrifice. There-
fore the idea implied is that the illumined man is not
to be considered a non-performer of rites. It is thus
that in the Vajasaneyaka it is said that all the component
parts of the body and senses of this illumined man per-
form sacrifices even while he sleeps. 1 Such being the
case, manah ha vdva yajammah , it is the mind that is
the sacrificer, who keeps awake after having poured (as
oblation) the external organs and their objects into the
wakeful fires of Prana, and who is intent on going to
Brahman, just as one would reach heaven as the result
of the Agnihotra sacrifice. The mind is imagined to be
the sacrificer, because, like the sacrifices it acts as the
chief among the aggregate of body and senses, and
because it sets out for Brahman, just as the sacrificer
does for heaven. Map ha law era, the result itself of the
sacrifice; is uddnah , the vital function called Udana,
because the achievement of the result of a sacrifice depends
on Udana. How? Sah, he Udana; ahah ahah , every day;
gamayati , leads; yajamdnam , the sacrificer, called the
mind; to brahma , Brahman, the Immutable, as though
to heaven, during the time of sleep, after causing the

1 By the text “Vak citah, prdnah citah % caksuh citah" etc. in the
V&jasaneyakay it is enjoined that one should think of the activity
of each function of the Prana as a performance of sacrifice. And
so it is pointed out that the organs of knowledge and action
continue their sacrifices even during the sleep of a man who
knows thus. The text there is meant as a praise of this knowledge.
Similarly in the present context the purpose is not to enjoin a
meditatioS, it being out of place under this topic of transcendental
knowledge, but to eulogise illumination.

456

EIGHT UPANI8ADS

[IV. 4

mind to cease even from the dream activities. Hence
Udana takes the place of the result of the sacrifice.

Thus is praised the illumination of the enlightened
man by showing that, starting from the time of the
cessation from activity of the ear etc., till the time that
he rises up from sleep, he enjoys the fruit of all sacrifices,
and his sleep is not a source of evil as it is in the case
of an unenlightened man; (and all this is meant as a
praise), for (on a contrary view) it cannot be held that
in the enlightened man alone the ears etc. sleep, while the
fires of the Pranas keep awake, or that his mind alone
enjoys freedom in the dream and wakeful states and
then goes to sleep every day; for the fact of passing
through the three states of waking, dream, and sleep is
similar for all creatures. Hence it is reasonable to say
that this is only a eulogy of enlightenment. As for
the question, “Which is the deity who experiences
dream?” — that is being answered:

Co o o o

o o O cs <2 c\

wrfff 'rerfo ii^ii

5. In this dream state this deity (i.e. the
mind) experiences greatness. Whatever was
seen, it sees again; whatever was heard, it hears
again; whatever was perceived in the different

IV. 5]

PRA&NA UPANISAD

457

places and directions, it experiences again and
again; it perceives all by becoming all that
was seen or not seen, heard or not heard,
perceived or not perceived, and whatever is
real or unreal.

Atm svapne , in this state of dream, when the senses,
such as that of hearing, cease to function, and the vital
forces, counting from Prana, keep awake for the
maintenance of the body — in this intermediate state
(between waking and sleep) before entering into deep
sleep; escih devcth , this deity (the mind), that has with-
drawn into itself all the organs, such as the ear, like
the rays of the setting sun; anubhavati , experiences,
undergoes; mahimdnam , greatness, consisting in assum-
ing diverse forms of subject and object.

Objection : Mind is an instrument of the perceiver in
the matter of experiencing greatness. Hence how is it
said that the mind experiences independently? It is the
soul, (conscious of the body), that can be free (in dream).

Answer: That is no defect, for that freedom of
the soul is a result of its being conditioned by the
mind, inasmuch as the soul by itself does not in reality
either dream or wake. That its wakefulness and dream
are caused by the limiting adjunct of the mind has
been stated in the (following text of the) Vajasane-
yaka Upanisad: “Being associated with the mind, and
being identified with dream”, “it (i.e. the soul) thinks,
as it were, and it shakes, as it were” (Br. IV. iii. 7).
Therefore it is quite logical to speak of the independ-
ence of «the mind in the matter of experiencing
diverse manifestations. Some assert that if the soul is

458

EIGHT UPANISADS

[IV. 5

conditioned by the mind in dream, its self-luminosity 1
will remain unestablished. But that is not so. That is a
false notion of theirs, caused by their non-comprehen-
sion of the drift of the Upanisads, inasmuch as even all
such talk about the Self— starting with (the texts
dealing with) self-luminosity and ending with emanci-
pation — is within the range of ignorance. It a caused
by such conditioning factors as the mind. And this
conclusion is arrived at according to such Vedic texts
as: “When there is something else, as it were, then one
can see something. ...” (Br. IV. iii. 31). “For him
there is no contact with sense-objects”, “But when to
the knower of Brahman everything has become the
Self, then what should one see and through what?”
(Br. II. iv. 14). Accordingly, this doubt arises only in
those who have imperfect knowledge of Brahman, but
not in those who have realised the non-dual Self.

Objection : If such be the explanation, the specific

statement, “In this state (i.e. dream) he becomes self-
effulgent” (Br. IV. iii. 9), becomes meaningless.

The answer to this is being given: This objection of
yours falls far short of your mark, since the self-
effulgence will be much more meaningless if the Self
is (really) delimited within the heart according to the

*As shown in Bfhadaranyaka, IV. iii. 14: “When he dreams,
he takes away a little of the impressions of this all-embracing
world (the waking state), he himself puts the body aside and him-
self creates (a dream body) revealing his own lustre by his own

light In this state he becomes self-effulgent.” If the Self

continues to be conditioned by the mind in dream, one may well
suspect that the effulgence of knowledge revealed th®re does not
belong to the Self.

IV. 5] PRA&NA UPANISAD 459

Vedic Text, “lies in the space 1 that is within the heart”
(Br. II. i. 17).

Objection : Though, as a matter of fact, that defect
does arise from that point of view, yet half the weight
(of this defect) is removed in dream by the fact that
the Self becomes then self-effulgent in Its isolation (i.e.
dissociation from the mind). 2

Answer : Not so; for even there (in sleep), persists

the association (of the Self) with the nerves extending
up to the pericardium (i.e. the whole body) in
accordance with the Vedic text, “(When it becomes fast
asleep, ... it comes back along the seventy-two
thousand nerves, called Hita, which extend from the
heart to the pericardium), and sleeps (i.e. remains) in
the body” (Br. II. i. 19); and therefore it is a vain
effort to remove the (remaining) half weight even in
sleep through your reliance on the argument of the
self-effulgence of the man.

Objection : What then is meant by saying that

“the person becomes self-effulgent in this state” (Br.
IV. iii. 9)?

Tentative reply : That Vedic text has no application

here, since it belongs to a different branch (of the
Vedas).

Objection : Not so, since it is desirable that the
Vedic texts should all lead to the identical conclusion,
for it is the one Self that is the subject-matter of the
Upanisads and that is sought to be taught and under-

1 The “space” {dkaAa) here stands really for the supreme Self;
but a literal interpretation leads us astray.

2 The remaining defect will be removed in the state of sleep,
where the Self alone exists — this is the implied idea.

460

EIGHT UPANISADS

[IV. 5

stood. Hence it is necessary that the self-effulgence of
the Self in dream should be upheld, for the Vedas
serve to reveal the real truth.

Vedantist's reply: In that case, hear the purport

of the Vedic passage by giving up all conceit, for not
through conceit can the meaning of the Vedas be
mastered even in a hundred years by all the people
who pose to be learned. As the Self, sleeping in the
space within the heart and in the nerves, spreading
from the heart to the pericardium, can be shown to
be distinct from them, just because It has no (natural)
association with them, and thus the Self’s self-efful-
gence docs not become negated, similarly, although
the mind persists (in dream), together with the
impressions activated by ignorance, desire, and past
actions, yet the most arrogant sophist cannot deny
then the self-effulgence of the Self which, while
remaining totally dissociated from the entire group
of causes and effects, witnesses through ignorance the
mental impressions created by past actions like some-
thing different from Itself; for the witnessing Self
then remains totally distinct from the impressions that
form the objects visualised (by It). Hence it has been
well said that when the senses merge into the mind
which, however, remains unabsorbed, the Self, as
identified with the mind, sees dreams.

How the mind experiences its diverse manifestations
is being said: Being under the influence of the impres-
sions of any object — be it a friend or a son etc. —
yat , which; dr Mam purvam , was seen earlier; it pa4-
yati , sees; it thinks through ignorance thatdt sees the
visions resembling the son or the friend, called up by

IV. 6]

prasna upanisad

461

those mipressions of the son, friend, etc. So also srutam
art ham, whatever was heard; anmrnoti , it seems to
hear thereafter, under the influence of its impressions.
Similarly, whatever was pratyanubkutam desadigan-
taraih , perceived as belonging to the different places
and quarters; it pratyanubhavati , experiences, appears
to experience, through ignorance; punah punal time
and again. So also whatever was drstam , seen, in this
birth; and adrMam , not seen, that is to say, seen in
another birth, for no impression can be left by what
is absolutely unseen. Similarly, with regard to mitam
ca a&rutam ca , whatever was heard and not heard;
anubliutany what was perceived, in this life through
the mind alone; anamibhulam ca , and whatever was
not perceived, that is to say, was perceived by the
mind itself in another birth; ca sat , and what is true,
for instance the real water etc.; ca asat , and what is
false, for instance, water in a mirage. To be brief, it
paxyati , sees; sarvam , all, enumerated or not; sarvah
(san), by becoming all, by becoming conditioned by all
the mental impressions. Thus the deity, called mind,
sees dreams in its unification with all the senses.

*T ?TCT #^T5frr*Tcfr mfa I 3m

c\

vrefa ii^ii

6. When that deity, (the mind), becomes
overwhelmed by (solar) rays (called bile), then
in this state the deity does not see dreams.
Then, $t that time, there occurs this kind of
happiness in this body.

462

EIGHT UPAN1SAPS

[IV. 6

Yada , when; tejasa, by light, by the solar light,
called bile 1 , that is lodged in the nerves; sah , the
deity, called mind; bhavati , becomes; completely,
abhibhutah , overwhelmed, when the doors 2 for its
tendencies are closed down; then the rays of the mind,
together with the senses, get collected in the heart.
The mind is in sleep when, like lire in wood, it exists
in the body, pervading it as a whole, in the form of
general (as opposed to particularised) consciousness.
A tra, at this time; esah , this; devah , deity (lit. the
luminous one), called the mind; na paxyati svapndn ,
does not see dreams, the doors of vision having
been closed by light. At ha tadd , then at that time;
etasmin write, in this body; bhavati , occurs; etat
sukham , this happiness, that is of the nature of
unobstructed Consciousness; that is to say, the Bliss
then pervades the whole body in a general way and
it remains undisturbed.

At this time, the body and senses that depend
on ignorance, desire, and the result of past actions,
become inactive. When these become quiet, the
nature of the Self, that appears distorted owing to
the presence of limiting adjuncts, becomes non-dual,
auspicious, and calm. In order to indicate this
state through a process of (successively) merging
into it the subtle forms of earth etc., that are the
creations of ignorance, the text cites an illustra-
tion:

1 As also by the Consciousness, called Brahman, where the
mind merges.

2 Impresskms of past actions that can produce dream.

IV. 8]

PRAsNA UPANISA1)

463

s *rt gter ^rcrtf^r ^rsrf^s^ i ^

f f *R «R 3TTc#f l|V3||

7. To illustrate the point: As the birds, 0
goodlooking one, proceed towards the tree
that provides lodging, just so all these proceed
to the supreme Self.

Sah, that illustration, is this: Yathd, as; somya, O
good-looking one; vayamsi , birds; sampratisthante ,
proceed towards; vdsovrksani, the tree that provides
lodging; ex am ha vai , just so, just as it is in the illus-
tration; sarvam , all — everything that will be enumerated;
sampratidhate , proceeds; pare dtmani , to the supreme
Self, to the Immutable.

^ TfsreteraT ^Tssqwssqtopsn ^

^errssqrraPTm ^ ^ ^ ^ srtaR

^ ^ 5ttcir ^ ^ ^

^ q-R^ fara^facisq ^
qT^t =q TRPR =q qffJR ^

=q 51IOM foTRfrcFR ^ ll^ll

8. Earth and the rudiment of earth, water
and the rudiment of water, fire and the rudi-
ment of fire, space and the rudiment of space,
the organ and object of vision, the organ and.
object of hearing, the organ and object of smell.

464

EIGHT UPANISADS

[IV 8

the organ and object of taste, the organ and
object of touch, the organ and content of speech
the hands and the object grasped, sex and
enjoyment, the organ of excretion and the
excreta, the feet and the space trodden, the
mind and the content of thought, understand-
ing and the content of understanding, egoism
and the content of egoism, awareness and the
content of awareness, the shining skin and the
object revealed by that, Prana and all that
has to be held by Prana.

What are all those things? Prthivl , the gross earth,
possessed of the five attributes; 1 ca, and; its cause, the
Prthm-matm , rudiment of earth, the fine form of smell.
Similarly dpah ca dpo-mdtrd ca , water and the rudiment
of water; tejcth ca tejo-rndtrd ca, fire and the rudiment of
fire; vdyuh ca vfiyu-mdtrd ca, air and the rudiment of air;
dkdiah ca dkdsa-matrd ca, space and the rudiment of
space. That is to say, all the gross and subtle elements.
So also caksuh , eye, the organ; ca rupctm , and the object
of sight; irotram ca irotavyam ca, ear and the object of
hearing; ghrtinam ca ghrdtavyam ca, nose and the object
of smell; rasah carasayitavyam ca, the organ of taste and
the object of taste; tvak ca spar4ayitavyam ca, the
organ and the object of touch; vdk ca vaktavyam ca,

1 Sound, touch, colour, taste, and smell, the last one being the essen-
tial attribute of earth. The four others are the essential qualities of
space, air, fire and water respectively. These rudimentary elements
combine to form the gross composite elements, the tfeme being
given according to the predominance of one or the other.

IV. 9] prabna upanisad 465

speech and the content of speech; hastau ca adatavyam
ca , two hands and the objects to be grasped; upasthah
ca anandayitavyam ecu sex and what is enjoyed; payuli ca
xisarjayitavyam ca , the organ of excretion and what is
excreted: padau ca gantavyam ca , two feet and the place
walked over. Thus (it is to be understood) that the
organs of knowledge and the organs of action have been
enumerated. Maiuih ca, the mind, that has been already
mentioned; mantavyam ca, and the object of the mind,
(what is thought of); buddhih , understanding, the faculty
of ascertaining; ca boddhavyam , and the object to be
ascertained. Ahamkdrah is the internal organ character-
ised by egoism; ca , and; ahamkartavyam , the object
of egoism. Cittam, the internal organ possessed of
consciousness; ca cetayitavyam, and the object to be
conscious of. Tejah , the skin, as distinct from the organ
of touch and as possessed of lustre ; the object revealed
by it 1 is vidyotayitavyam. Prdnah is what is called
Sutra (Hiranyagarbha, who strings together everything);
vidlidrayitavyam , all that is held, strung together by Him,
for the entire range of body and senses, combining for
the sake of some one else and consisting of name and
form, extends thus far only.

Next in order is that reality of the Self that has
entered here (in the body) as the enjoyer and the agent
of action, like a reflection of the sun in water:

qq- f| ’sfTcrr strtt Tsto w

5TteT ^ fa&HTc*TT 3^: I 3 3TTc#T

snrfrot.uui

1 i.e. the skin itself that is the seat of the organ of touch.

466

EIGHT UPANISADS

[IV. 9

9. And this one is the seer, feeler, hearer,
smeller, taster, thinker, aseertainer, doer— the
Purusa (pervading the body and senses), that
is a knower by nature. This becomes wholly
established in the supreme, immutable Self.

Hi, and; 1 esah, this one (this Self); is the drasta , seer;
sprastd, toucher (feeler); 6rota, hearer; ghrdtd , smeller;
r as ay i id, taster; manta , thinker; boddhd, aseertainer;
kartd, doer. The word vijndna , when derived in the
(instrumental) sense of “that by which anything is known 0
means such instruments as the intellect; but the word
here is derived in the nominative sense of “that which
knows”. So vijnandtmd means the reality that has that
nature or that is a knower by nature. He is purusah
because he fills up, in its entirety, the aggregate of the
body and senses that has been spoken of as a limiting
adjunct. And as the reflection of the sun in water enters
into the sun (when the water is removed), so this Self
gets wholly established pare aksare dtmani , in the su-
preme immutable Self, that persists as the last resort of
the universe.

The result achieved by one who realises his identity
with that supreme Self is being stated:

*ft^r 1 s wd
Wk f l»t°U

10. He who realises that shadowless, bodiless,
colourless, pure, Immutable attain^ the su-

1 According to Ananda Giri.

IV. 11]

PRA6NA UPAN1SAD

467

preme Immutable Itself. 0 amiable one, he,
again, who realises, becomes omniscient and
all. Illustrative of this there occurs this verse:

It is being stated that he pratipadyate , attains; parcim
era aksaram , the supreme Immutable Itself, that is going
to be described. Sah, he; (attains the Immutable); yah
ha vai , who perchance, having become free from all
desires; vedayate , realises; lat , that which is; a c duly am y
free from shadow, from ignorance; amriram , bodiless;
alohitam, devoid of redness, free from all qualities starting
from redness. Since this is so, therefore (It is) subhram ,
pure, being free from all attributes; It is aksaram , the
Immutable, the True, called Purusa (all-pervading, in-
d welling entity), which is without Prana, is not conceivable
by the mind, and is auspicious, calm, coexisting with
all that is within and without, and is birthless. 7w,
again; somya , O amiable one; yah , he, the renouncer
of everything, who knows; 1 becomes sarvajnah, omnis-
cient, nothing can possibly remain unknown to him.
Formerly he was not omniscient owing to ignorance;
again, when ignorance is removed by knowledge, sail
hhavati sarvah , he becomes all. Tat , with regard to that
point; hhavati esah slokah , there occurs this verse, which
sums up the above idea.

5TFFT 'flcTTfc *TCT I

c\

1 Anandatjiri repeats the verb “knows’* and splits up the first
part of the text into two sentences.

468

EIGHT UPANISADS

[IV. 1 1

*T II HU

sre?T>Tf^fo 5R?T: II

11. 0 amiable one, he becomes all -knowing

and enters into all who knows that Immutable
wherein merges the cognising Self~~-(the Purusa
who is naturally a knower) — as also do the
organs and the elements together with all the
deities.

Somya, O amiable (or good-looking) one, yah tu
vedayate , he who knows; tat akmram , that Immutable;
yatra , into which; sampratManti , merge; vijMmtmd ,
the entity that is by nature a knower (IV. 9); and
prdndh , the organs, such as the eye; blvutdnl , and the
elements such as earth ; m/wi devaih , together with the
deities, such as Fire etc.; salt sarvajnah, that omniscient
one; avirem (is the same as avtiati ), enters; into
sarvarn s everything.

FIFTH QUESTION

3PT 5EKWFT: qsrs® I *T *T> f %

cr^^f^^STT^^JTf^TTJTf^iITJftcT I ^cW
3TST erf ^TsratfcT I OT € II *11

1 . Next, Satyakama, son of Sibi, asked him,
“O venerable sir, which world does he really
win thereby, who, among men, intently medi-
tates on Om in that wonderful way till death?"
To him he said:

Atha ha , next; satyakdmah saibyah , Satyakama, son
ofSibi; papraccha enam , asked him. Now then, this
Question is begun in order to enjoin the meditation on
Om as a means to the realisation of the inferior and
superior Brahman. Bhagaxan , O venerable sir: ra// yu/*
ha vai , anyone, any rare person; manuxyesu , among
men; who, after withdrawing the internal organ from
external objects and concentrating his mind on Ow, on
which he superimposes the idea of Brahman through
devotion; ahhidhydyita , should intently meditate;
omkaram , on 0/w; /#/, in that wonderful way; pray an -
dntany till death, that is to say, for the whole life;
(which world does he conquer)? The meaning of the
term “ abhidhydna , intense meditation” is to have such
an unbroken current of the idea of self-identification
(with the object of meditation) as is not vitiated by
other states of consciousness of a different order, and
which is fcomparable to the (unflickering) flame of a
lamp in a windless place. There being many worlds

470

EIGHT UFANISADS

[V. 1

that can be achieved through meditation and rites.
kcitamam vdva lokam , which of the worlds; saJi jay at i
tem , does he conquer thereby, by that meditation on
Om, who undertakes such a lifelong vow, aided by such
multifarious forms of yam a aud niyama (i.e. control of
body and senses and observance of moral injunctions)
as truthfulness, abstinence from sexual pleasure, non-
injury, non-acceptance of presents, dispassion, monas-
ticism, cleanliness, contentment, absence of dissimula-
tion etc. ? To him who had asked thus salt, he, Pippalada;
uvdca ha , said:

IRJI

2. O Satyakama, this very Brahman, that
is (known as) the inferior and superior, is but
this Om. Therefore the illumined soul attains
either of the two through this one means alone.

O Satyakama, etat brahma vai, this very Brahman;
yat , that is; param ca aparam ca , both superior and
inferior — the superior being that which is Truth and
Immutable and is called Purusa; and the inferior being
the First Born, called Prana; omkdrah eva , is but Om ,
being identical with Om , since Om is Its symbol. 1 As
the supreme Brahman cannot be (directly) indicated by
words etc. and is devoid of all distinctions created by
attributes — and as It is (on that account) beyond the
senses — therefore the mind cannot explore It. But to
those who meditate on Om , which is comparable to the

v Btat and yat , being neuter, are construed wi& Brahman,
rather thap with oihkarah which is masculine.— A.G.

PRA6NA upanisad

471

V. 3J

images of Visnu and others and on which is fixed the
idea of Brahman with devotion, that Brahman becomes
favourable (and reveals Itself). This is understood on
the authority of scriptures. Similar is the case with the
inferior Brahman. Hence it is said in a secondary sense
that, that Brahman which is both inferior and superior
is but Om. Tusmdt , therefore; vicfvdn , one who knows,
thus; anveti , attains; e kata ram, either of the two — the
superior or inferior Brahman; etena dyatanena era,
through this means alone, through this that is a means
for the attainment of the Self, consisting in meditation
on Om; for Om is the nearest symbol of Brahman.

rTTST ll^ll

3. Should he meditate on Om as consisting
of one letter, he becomes enlightened even by
that and attains a 'human birth on the earth.
The Rk mantras lead him to the human birth.
Being endued there with self-control, conti-
nence, and faith he experiences greatness.

Yadi, even though; sah, he; may not know all the
letters by which Om is constituted, still through the
influence of the (partial) meditation on Om, he attains
an excellent goal; one who resorts to Om does not fall
into evil by being denied the fruits of both rites and
meditation* as a consequence of the defect of such
partial knowledge. What ensues then? Knowing only

472

EIGHT UPANISADS

[V. 3

one part consisting of one letter, abhidhyaylia , should
he meditate, constantly; on Om itself as comprising
one letter; sah , he; samveditah , becoming enlightened;
tena eva, by that alone — that meditation on Om as
possessed of one letter only; turnam eva, very quickly;
abhi sampadyate , attains; jagatydm, on the earth. What
does he attain? Manmyalokam, the human birth (i.e.
human body). As many kinds of birth are possible on
this earth, so, among these, real), the Rk mantras', upanay -
ante , conduct; tarn, him, that aspirant ; to manmyalokam i,
human birth, on the earth; for the first single letter
(viz a) of Om was meditated on (by him) as the Rk
mantras , which stand for the Rg-Veda. Thereby, in that
human birth, he becomes a prominent Brahmana, and
being sampannah, endued; tapasd, with self-control;
brahmacaryena , with continence; sraddhayd , with faith
anubhavati, experiences; mahimdnam , greatness; he does
not become faithless or wilful in his action. He does
not come to grief because of any deviation, (consisting
in partial knowledge), from Yoga (i.e. application of
his mind to Brahman).

o c\ o c\

imi

4. Now again, if he meditates on Om with
the help of the second letter, he becomes iden-
tified with the mind. By the Yajw: mantras
he is lifted to the intermediate space, the world

PRA6NA UPANISAD

473

V. 4]

of the Moon. Having experienced greatness in
the lunar world, he turns round again.

Atha, now again; yadi 9 if, anyone conversant with
Om as constituted by its second letter (viz u),
( abhidhydylta , should meditate on Om) dvimdtrena ,
as possessed of the second letter; then as a result of
that concentration, one sampadyate , becomes unified;
manasi, in the mind of which the Moon is the presid-
ing deity, which is conceived of as the state of dream,
which is identified with the Yajur mantras , and which
is the object of meditation. When sah, that man, who
has become thus identified, dies; he is unniyate, lifted;
yajurbhih , by the Yajur mantraSy which are identical
with the second letter; ontariksam , to the intermediate
space (between heaven and earth); that is to say,
somalokam, to the world of the Moon, that is sup-
ported by intermediate space and is represented by the
second letter. Or in other words, the Yajur mantraSy
lead him to a birth in the world of the Moon. Safy
he; anubhuya vibhutim , having experienced greatness
somaloke, in that world of the Moon; drartate punah ,
turns round again, towards the human world. 1 *

1 According to &ankarananda, the first portion of the text
means this: If anyone manasi sampadyate , resorts to the mind,
that is, meditates; dvimdtrena , for two moments or on the two
letters a and u of Om. According to some, this text enjoins a
meditation on Hiranyagarbha who embodies Himself in the subtle
cosmos conceived of as a subtle dream state; the earlier text
similary enjoins a meditation on Virafc, embodying Himself in
the gross universe, conceived of as the waking state.

474 EIGHT UPANISAOS [V. 5

*T: <Tt 3^-

*rfa«n*far sMs ^ h<ht: i TmT

^ qr^TT^r fafrwr: ^ *n*rftT-
^vft^ f %F^T> *T qcT^R^TOTq; 'TCTc'TT jfyjpt
3Wrtera I ^Rrf: I IK n

5. Again, anyone who meditates on the
supreme Purusa with the help of this very
syllable Om, as possessed of three letters,
becomes unified in the Sun, consisting of light.
As a snake becomes freod from its slough,
exactly in a similar way, he becomes freed from
sin, and he is lifted up to the world of Brahma
(Hiranyagarbha) by the Sama mantras. From
this total mass of creatures (that Hiranya-
garbha is) he sees the supreme Purusa that
penetrates every being and is higher than the
higher One (viz Hiranyagarbha). Bearing on
this, there occur two verses:

Punah, again; yah abhidhyayita, should anyone medi-
tate; etam, on this — on Om; as param purusam, the
supreme Purusa, residing within the solar orb; Om iti
elena eva aksarena, with the help of the very syllable
Om; trimatrena, as associated with the knowledge of
the three letters {a, u, m), and serving as a symbol; (he
becomes unified in the Sun, as the result of that medi-
tation). In this context Om is (presented hs) a symbol
to aid (meditation), which conclusion is drawn from the

PRA&NA UPANISAD

475

V. 5]

following Vedic text implying identity: “That which is
known as the superior and inferior Brahman (is but
0m)” (Pr- V. 2). Moreover, on any other supposition,
the frequently used accusative case in omkdram in the
text will become unjustifiable. Although from the use
of the instrumental case (in trimat rena), an interpretation
in the instrumental sense is quite in order, still in
conformity with the context, trimdtrena etc. should be
converted to the accusative form 1 thus: “ trimdtram
pararn purusam — (meditate) on Om , associated with the
knowledge of the three letters, as the supreme Purusa”,
so as to accord with the adage, “The individual should be
sacrificed for the family.” 2 By that meditation, sah, he;
becomes sampannah , absorbed — being engaged in medi-
tation, he becomes identified with the third letter (m)
and becomes unified, — tejasi surye , in the Sun consisting
of light. Even after death he does not return from the
Sun as one does from the lunar world; but he continues
in his identity with the Sun. Yathd , just as; a padodarah,
snake; vinirmucyate tvacd , is freed from its slough, the
dead skin, to become new again; exam ha vai , exactly in
the same way, as in the illustration, so; becoming
vinirmuktah , freed; pdpmand , from sin, that is a kind of
impurity comparable to the slough; sah , he; unnlyate , is
lifted up; sdmabhih by the Sdma mantras , that are identi-
cal with the third letter {m of Om); brahmalokam , to
the world of Brahma, i.e. of Hiranyagarbha, which is
called Satya (Truth). That Hiranyagarbha, is identified
with all the creatures that are subject to birth and death;

1 One might object that the instrumental case indicates that
Om is not a symbol (or icon); but ^ahkara says, it is so.

2 That is to say, for the sake of the majority.

476

EIGHT UPAN1SADS

[V.5

for as (the sum total of all) the subtle bodies, He
constitutes the inner soul of all; and in Him, as com-
prising the (cosmic) subtle body, are strung together all
the creatures. 1 Hence He is jivaghanah , a mass of crea-
tures. Etasmdt jrvaghandt , from this totality of creatures,
that Hiranyagarbha is; sah, he, the enlightened man, who
has known Om as possessed of the three letters; iksate ,
sees, through meditation; purusam , Purusa; purimyam ,
who has entered into all the bodies and who is called
the supreme Self; being param pardt , superior to the
higher One, that is to say, to Hiranyagarbha. 2 Tat,
bearing on this, expressive of the foregoing idea ; hhavatah
there occur; etau xlokau , these two verses:

fawr TTT^T snrecTT

Co O

o

STTOTg *T 5T: 1 1^11

6. The three letters (by themselves) are
within the range of death. But if they are closely
joined, one to another, are not divergently
applied to different objects, and are applied to
the three courses of action — external, internal,
and intermediate — that are properly resorted
to, then the man of enlightenment does not
shake (i.e. remains undisturbed).

1 That identify themselves with their subtle bodies*

2 Hirapyagarbha is higher than all other creatures.

V. 6]

praSna upanisad

477

Tisrak mat rah , the three letters, viz a , w, m, of O/w;
mrtyumatyah , are encompassed by death, not outside
the pale of death, that is to say, within the grasp of
death. 1 But when they are prayuktdh , applied; kriydsu ,
in actions, in the acts of meditation on the Self; more-
over, (when they are) anyonyasaktdh , joined one to
another; anaviprayuktdh , are not applied divergently
to different objects; (then the Yogi does not shake).
Vi prayuktdh, are those that are specifically applied
to a single object alone; those that are not applied
thus are avi prayuktdh, (i.e. diversely used); those that
are not so diversely applied are anaviprayuktdh . What
follows from that? When (they are applied thus)
specially at the time of a single (continuous) medita-
tion during the three kriydsu , courses of action —
hdhydibhyantaramacJhyamdsu , the external, internal, and
intermediate — in the course of the Yogic actions, consist-
ing in the meditation on Purusas, as associated with
the states of waking, dream, and sleep ;samyak prayuktdsu ,
which processes are properly resorted to during the
time of meditation; then the jvah, enlightened one,
that is to say, the Yogi who knows the divisions of
Om, as aforesaid; na kampate , does not shake. For he
who knows thus, cannot possibly be deflected, since the

1 Vi6va, the conscious Self in the waking state, is identical with
VaiSvanara (Viraf), and his residence is in the gross body and
the waking state. Taijasa, identical with Hiranyagarbha, has his
lodging in the subtle body and dream. Prajila, identical with
Isvara, has his locus in the Unmanifested and sleep. The Yogic
processes consist in meditating on them in identification with a ,
//, m respectively. If these are resorted to separately, and with-
out the idea of Brahman, they cannot lead one beyond death.

478

EIGHT UPANISADS

[V. 6

Purusa in the waking, dream, and sleep states, together
with the states, has been seen by him as identical with
the three letters and as identical with Om. Since a
man, who is thus enlightened, has become the Self of
all and one with Om , therefore from where can he
deviate and to where?

The second verse is meant to sum up all the
(foregoing) ideas:

o

OTfa# m sRsrt i

s

ii^ii

c

ffa WT: II

7. The intelligent know this world that is
attainable by the Rk mantras, the intermediate
space achievable by the Yajur mantras, and
that which is reached by the Sdma mantras.
The enlightened man attains that (threefold)
world through Om alone; and through Om as
an aid, he reaches that also which is the supreme
Reality that is quiet and beyond old age,
death, and fear.

Only kavayah, the intelligent, enlightened ones, and
not the ignorant; vcdayante, know; etam, this, this
world, associated with men; that is attainable rgbhih,
through the Rk mantras) antarikfam, the intermediate

PRA&NA UPANISAD

479

V. 71

space, presided over by the Moon; that is attainable
yajurhhih , by the Yajur mantras; and tat , that, that
world of Brahma; yat, which; is attainable samabhih ,
by the Sdma mantras . Vidvan , the enlightened one;
anveti, reaches; tarn , that, that threefold world,
indicative of the inferior Brahman; oihkarena , through
Om, with the aid of Om. And with the help of
that very Om, he attains tat , that; yar, which; is
param, supreme Brahman, which is immutable, true,
and is called Purusa, the all-pervasive; which is
mntam , quiet, free, devoid of all such distinctions
as waking, dream, and sleep, and is transcendental
to the whole universe; and is therefore ajaram , free
from old age; amrtam , beyond death, since untouched
by such changes as old age; and consequently
abhayam , fearless; just because It is fearless, there-
fore param , unsurpassing. The idea is that, he reaches
this One also omkCtrena dyatanena , with the aid of
Om, which is a vehicle of advance. The word “iti,
this”, is used to imply the end of the sentence.

SIXTH QUESTION

3T«r mrsre: vw*® i wpt f^«nr-

frnr: tt^> *TPTfafa i

StalW TTTT5R 3W I f WTW3

fTTf W %cr i ssif fair^fosf ^«r ^ I

^r ircr qftsrRfa Jr'tsqrcrefasrefa et^tt-

C\ * o c

C * gg

Wlf T^T?T =TrTnT I ST ^Wf S^WR I

cf RT T^wfa *PTTSft JST II ?ll

1. Then Sukesa, son of Bharadvaja, asked
him, “Venerable sir, Hiranyanabha, a prince
of Kosala, approached me and put this ques-
tion, ‘Bharadvaja, do you know the Purusa
possessed of sixteen limbs?’ To that prince I
said, ‘I do not know him. Had I known him,
why should I not have told you? Anyone who
utters a falsehood dries up root and all. There-
fore I cannot afford to utter a falsehood. Silently
he went away riding on the chariot. Of that
Purusa I ask you, ‘Where does Ho exist?’ ”

At ha ha, next; sukesa, bharadvaja Jf, SukeSS,, son of
Bharadvaja; papraccha, asked; enam, him. It has been
said that the entire world, consisting of cause and
effect, together with the conscious soul, gets unified
in the supreme Immutable during sleep (Pr. IV. 11).
From the logic of circumstances it follows that even
during cosmic dissolution, the world merges into that
Immutable alone and originates from that alone; for

VI. 1]

praSna upanisad

481

an effect cannot reasonably get absorbed into anything
other than its origin. Besides, it has been said, “From
the Self is bom this Prana” (Pr. III. 3). And it is the
well ascertained purport of all the Upanisads that the
highest good results from the full realisation of that
which is the source of creation; and it has just been
declared, “he becomes omniscient and all” (Pr. IV. 10).
It remains now to point out, where that immutable,
that Truth, called Purusa (the all-pervasi\e, indwelling
entity) is to be realised. This question is begun for
that purpose. And by pointing out the difficulty
involved in acquiring the knowledge, the narration
of the anecdote aims at inducing a special effort in
those who hanker after freedom. Bhagavan , O revered
sir; a rdjaputrali , prince, Ksatriya by caste, named
Hiranyanabha; who was kausa/yaJi , born in Kosala;
upetya mdm , approaching me; aprcchata , asked; etam
pratinam, this question, that is being stated: “ Bharady<\ja>
O son of Bharadvaja; vettha , do you know; the
puru§am , Purusa, (the Reality pervading the body);
which is §oda&akalam, possessed of sixteen digits
(limbs)?” That conscious Being, the soul, is sodasakaldh ,
on which, through ignorance, are superimposed
sixteen parts that appear like limbs. Aham , I; abruvam ,
said; tam kumaram , to that prince, who had put the
question: “Aham, I; na veda , do not know; imam ,
this one; that you inquire about.” As he thought it
impossible that there could be any ignorance in me,
despite that statement of mine, I told him as a proof
of my ignorance^ “ Yadi, if perchance; aham , I;
avedt§am, •happened to know; imam , this one, the
Purusa inquired about by you; katham , why; na
16

482

EIGHT UPAN1SADS

[VI. 1

avaksyam, should I not have told, that is to say should
not tell you, inquisitive and eminently fitted us a
disciple as you are. Noticing his disbelief over again,
I said furthermore to carry conviction to him: n Ydh,
anyone who ; abhivadati , utters ; anrtam, falsehood ; speaks
of himself as somewhat other than what he really is;
esah, such a man; parisusyciti , dries up; samulah , to-
gether with roots; he is deprived from this world and
the next, he is destroyed. As I know this fact, tasmdt ,
therefore; naarhami anrtam vaktum , I cannot afford to
utter a falsehood; like an ignoramus.” Sah , he, the
prince, who was thus convinced; pravavrdja , went away;
to where he had come from; druhya ratham, by riding
on the chariot; tusnim , silently, with abashment. From
this the conclusion is drawn that one who knows must
impart the knowledge to a disciple who is competent
and approaches duly, but one should not utter a
falsehood under any condition whatsoever. Tam purusam,
about that Purusa; prcchdmi tvd , I ask you; — which,
as an object still unascertained, sticks to my heart
like a thorn; — K\a asau purusah , where does that
Purusa (that is to be known) exist?”

q'ftTOTT: sftesr ^T: IRII

2. To him he (Pippalada) said: 0 amiable
one, here itself inside the body is that Purusa in
whom originate these sixteen digits (or limbs).

Tasmai, to him; sah , he; uvdca ha, said; iha eva,
here itself; antaMarlre, inside the body, within the

VI, 2]

PR A SNA UPANISAD

483

space inside the lotus of the heart; somya , O amiable
one; exists sah purusah , that Purusa — and He is not
to be sought somewhere else; — (Purusa) y asm in, in
whom; prabhavanti, orginate; etali soda&a kaldh , these
sixteen parts — Praria and the rest that are being enu-
merated. Purusa that is partless appears through
ignorance to be possessed of limbs as a consequence
of His association with the sixteen parts that are His
limiting adjuncts. But this Purusa has to be shown
as an absolute entity by eliminating, through know-
ledge, those parts that condition Him. That is why
the parts are spoken of as originating from Purusa.
Since no empirical pronouncement as to attainability
and the means of attainment can be made unless there
be the superimposition of Prana and the rest on the
attributeless, non-dual, pure principle* therefore, the
origin, existence, and absorption of the parts, that are
within the domain of ignorance, are superimposed (on
Purusa); for the parts are always seen to exist in
identity with Consciousness at the times of origin,
continuation, and dissolution. And this is why some
deluded people say, “Just as ghee (clarified butter)
melts through contact with lire, so it is consciousness
that originates every moment as pot etc. and gets
destroyed.” Others (e.g. the nihilists) say, “When
that consciousness stops, all things appear as void.”
Still Others (e.g. the logicians) say, “The knowledge of
pot and the rest arises and gets destroyed as a tempo-
rary phenomenon on the Self that is eternal arid that
imparts the consciousness.” The materialists say,
“Consciousness belongs to matter.” But Consciousness
that knows no decrease or increase, and yet appears

484

EIGHT UPANISADS

[VI. 2.

diversely through the attributes of the limiting
adjuncts, is nothing but the Self, which fact is borne
out by such Vedic texts as “Brahman is truth,
knowledge, infinite” (Tai. II. i. 1), “Brahman is Con-
sciousness” (Ai. III. i. 3), “Knowledge, Bliss, Brahman”
(Bp. III. ix. 28.7), “Infinite Reality is but pure intelli-
gence” (Br. II. iv. 12). Consciousness is proved to
be invariable from the fact that Consciousness remains
unchanged even when objects change in their essence,
and because anything, that is known in any way,
emerges to consciousness only as such an object of
knowledge. 1 It does not stand to reason to say that
some external thing may exist substantially and still be
unknown, for this is like averring that colour is
perceived while the eye is non-existent. A knowable
thing may not exist at the time of its knowledge, but
knowledge is never non-existent so long as there is an
object, or knowledge persists in relation to some
knowable thing even though some particular object
may not be there; for nobody can have such a thing
as an object unless he has knowledge.

1 That things are apprehended to be what they are is owing to
the fact of the apparent diversification of the underlying Con-
sciousness by the limiting adjuncts; and things would cease to be
known unless Consciousness lay behind them. This proves that
things vary, while Consciousness remains unchanged. A pot may
not exist even when there is consciousness of it, or objects may
vary essentially, while knowledge persists; but there can be no
object of knowledge without Consciousness. Objection : We have
no knowledge of a jar at the time that we know a cloth; so
knowledge also is variable. Answer : Knowledge may vary as
coloured by its objects, but not essentially, whereas* things vary
essentially,.

VI. 2]

praSna upanisad

485

Objection : Since consciousness is not felt in sleep
just because it does not exist there then, it follows that
it too varies essentially just like its object.

Answer: No, for in so far as knowledge, that reveals
its objects, is an illuminator of its object just like a
light, the absence of knowledge cannot logically be
inferred in sleep, just as the absence of light cannot
be inferred from the absence of the thing to be lighted
up. For the nihilist cannot imagine the absence of the
eye when it fails to perceive colour in darkness.

Objection : The nihilist does, as a matter of fact,
imagine the absence of knowledge where there is no
knowlable thing.

Answer: The nihilist should explain how he would
argue away the presence of that knowledge by which
he imagines the non-existence of that knowledge; for
the non-existence of the knowledge being itself a
knowable object, it cannot be cognised unless there is
knowledge of it.

Objection: Since knowledge is non-different from the
knowable, non-existence of knowledge follows from the
non-existence of the knowable object.

Answer: Not so, because non-existence too is

admitted as cognisable. By the (Buddhist) nihilists it
is admitted that non-existence is also known and that
it is everlasting. Now, if knowledge be non-different
from (the knowable) non-existence, it also will become
eternal ex hypothesis and because the non-existence of
knowledge becomes essentially a knowledge, non-
existence (of knowledge) is reduced to a meaningless
term* In Reality, knowledge is neither anon-existence,
nor is it non-eteroaJ. Nor do we lose anything if the

486

EIGHT UPANISADS

[VI. 2

mere epithet of non-existence is applied to knowledge
that is (really) eternal.

If it be now argued that although non-existence is
knowabie, it is distinct from knowledge, then in that
case, the non-existence of the knowabie will not lead
to the non-existence of knowledge. 1

Objection : The object is different from knowledge,
but knowledge is not different from its object.

Answer : It is all mere talk that does not lead to
any real distinction, for if it be held that the object
and knowledge are identical, then it is meaningless
talk to say that the knowabie object is distinct from
knowledge while knowledge is not distinct from its
content, and it is comparable to the thesis that vahni
(fire) is distinct from agni (fire), while agni is not
distinct from vahni. If, however, knowledge be different
from the content of knowledge, the conclusion
arrived at is that the absence of any knowabie object
does not logically imply the absence of knowledge
(as such).

Objection: Since there can be no awareness (of
knowledge) when there is no object to be known, it
follows that knowledge itself is absent in the absence
of any object.

Answer: Not so, for awareness is admitted in sleep

1 By such a theory you nullify your view that knowledge and
the knowabie are identical. Hence by depending on the assump-
tions that knowabie objects are absent in sleep and that know-
ledge is non-different from the knowabie, you cannot argue that
knowledge is non-existent in sleep. Moreover, if the , non-existing
knowabie thing be different from knowledge, why should not hn
existing knowabie thing be different also?

PRA&NA UPANISAD

487

Vi 2]

inasmuch as it is held by the (Buddhist) nihilists that
consciousness persists even in sleep.

Objection : Even there it is held that consciousness

is known to itself.

Answer: No, since the distinction of the two (viz
knowledge and object) is already postulated. Inasmuch
as the knowledge that pertains to an object of the
form of non-existence is different from that non-
existent object, the difference between the knowable
and the knowledge stands as an established fact. That
fact having been proved, it cannot be revivified like a
dead man, nor can it be reversed by even a hundred
nihilistic Buddhists.

Objection: In so far as knowledge is known by
some other knowledge, there crops up an infinite
regress from your point of view, since that know-
ledge must have another knowledge to know it, and
that again another.

Answer: Not so, for a logical distinction between

all (knowledge and objects) is possible. On the ad-
mission that everything is knowable to some knowledge,
that knowledge which is different from its content
remains what it is for ever. 1 This is a second category
that is admitted by all who are not nihilists, and no
third category to comprehend it is admitted. Thus
there is no scope for infinite regress.

Objection: If knowledge remains unknown to itself,
then omniscience becomes untenable.

Answer: That defect, too, should affect him (i.e.

1 We hold that things knowable are objects of knowledge, but
knowledge*tseif is not known. The knowable are ever knewable,
and so is knowledge ever knowledge.

488

EIGHT UPANISADS

[VI. 2.

the Buddhist) alone. What need have we to remove
it? 1 Besides, (for him) there is the fault of infinite
regress arising from the admission that knowledge is
an object of knowledge, for knowledge is certainly
knowable according to the (Buddhist) nihilists. And
because (a particular) knowledge cannot be known by
itself, an infinite regress is inevitable.

Objection: This fault is equally in evidence (in your
theory as well).

Answer: Not so, for Consciousness (according to
us) can logically be shown to be but one. Since it is
but one Consciousness, existing in all places, times,
persons, etc., that appears diversely because of the
differences in the multifarious limiting adjuncts con-
stituted by name, form, etc., just like the reflections of
the sun etc. on water etc.; therefore that objection has
no force; and the statement that is under consideration
here agrees with this. 2

1 The Buddhist believes that knowledge is known. So if it can
be proved that knowledge is unknowable, omniscience of Buddha,
for instance, can no longer be sustained. But the Vedantist is
not open to that charge, as according to him knowledge can
cognise only those things that are fit to be known, as otherwise
non-omniscience would result from the non-comprehension of
such an imaginary thing as the horn of a hare. The Vedantist
may also reply that since the very conception of omniscience is
within the domain of ignorance, he is not under any obligation
to prove its reality. Or he may argue that omniscience follows
from the fact of one’s possessing the capacity to know everything
that exists, but not necessarily from the actual awareness of
everything.

2 On the strength of the fact that Consciousness as^an eternal
entity is the basis of all appearances, the Upanigad talks of the
superimpostyon of the parts (or limbs) on that Consciousness.

PRA&NA UPANISAD

489

Objection : From the Upanisadic text, (“here itself
inside the body” — Pr. VI. 2), it follows that Purusa is
contained here inside the body, like a jujube fruit in a
vessel.

Answer: No, (this is wrong), because Purusa is the
cause of such parts as Prana, and because nobody will
understand Purusa as the source of such parts as Prana,
faith, etc., if He be delimited by a mere body. And
this follows from the further fact that the body is an
effect of those parts; because the body, which is con-
stituted by the parts — Prana and the rest, which (in
their turn) are the products of Purusa — cannot contain
within itself, like a jujube in a vessel, Purusa who is
the origin of its own source.

Objection : This is possible on the analogy of the
seed and the tree. Just as a tree is the effect of a seed,
and the effect of that tree is a fruit, a mango for
instance, which holds within itself the (stone that is the)
cause of its cause (viz the tree), similarly the body can
contain within itself even Purusa, though He is the
cause of its own cause (viz Prana etc.).

Answer: This is untenable, because it implies
difference and divisibility. In the analogy, the seeds
contained in the fruits of the tree are different from
the seed that produced the tree, whereas in the case to

which the analogy applies, the very same Purusa, that
is the cause of the causes of the body, is heard of * m
the Upanisad as confined within the body. Mor ; \ over
things like the tree and the seeds can be ^

way of the container and the thing contajr / because
they are •composite by nature, where^ * e ’ * s not
divisible, though the parts (viz PcF J ^ U ^ an( t the

490

EIGHT UPANISADS

[VI. 2

body are. Hereby it is shown that inasmuch as even
space cannot be contained within the body, 1 much less
can Purusa, who is the cause of space, be confined
within it. Therefore the illustration is inapt.

Objection : Leave alone the analogy. The point is

born out by the text itself.

Answer : That cannot be, for texts cannot create
things anew, since a text is"not meant to reverse any-
thing. What is its function then? It is concerned with
expressing things as they are. Therefore the text
“inside the body” is to be understood in the same
sense as the statement that space exists within the
cosmic egg. 2 Besides that text conforms only to
empirical experience in so far as from such logical
grounds as (the experiences of) seeing, hearing, think-
ing, knowing, etc., Purusa is assumed to be residing
as a limited being within the body. And since it is
within the body that He is realised, therefore it is
said, “O amiable one, that Purusa is inside the body.”
When not even a fool can wish to conceive mentally
that Purusa, who is the cause of space, can be encom-
passed by the body like a jujube in a vessel, much
less can a Vedic text do so, which is a valid means
of knowledge.

As a description of Purusa, it has been said, “that
Puru§a in whom originate those sixteen parts” (Pr. VI. 2).

l Action: The body produced from indivisible space contains

n * tse ^ Answer : There too space does not enter into

th f seems to be existing in the shape of a body as

me body, bu v . es and erapty regiom there .

pervading the po, 4 . e ,

. ■ 01 of the universe, but since space pervades

1S 'd as confined within the universe,

everything, it is perceivv

VI. 3] praSna upanisad 491

Though that origination of the parts was stated (there)
in the Upanisad in another connection, still the present
text (dealing with creation) is meant to recount the order
in which the origination occurred as also to show that
creation is preceded by intelligence.

11311

3. He deliberated: “As a result of whose
departure shall I rise up? And as a result of
whose continuance shall I remain established?”

Sah , He, Purusa, endued with sixteen parts, about
whom the son of Bharadvaja inquired; ik§dm cakre ,
made this deliberation on, that is to say, penetrated into,
the subject of creation, result, order, etc. 1 How he did
so is being stated: Kasmin utkrante , which particular
agent having risen up, from the body; bhavi$ydmi
aharn , shall I become; utkrdntah, separated? Va, or;
kasmin pratisthite , which continuing to be established;
pratisthdsydmi aham, shall I remain established, in
the body?

Objection : Is it not a fact that the Self is not an
agent of action, while Pradhana (Primal Nature) is?
Hence it is Pradhana that evolves as Mahat (i.e. the
principle of intelligence) and the rest by setting before
itself the needs of Purusa (conscious soul). Therefore

1 “Creation” — of Pr§$a etc.; “result” — such as their departure
from the £ody; “Order” — emergence of faith frbm Premia and so
on; “etc.” — the relation of container and the contained, as sub-
sisting between the world and name, etc.

492

EIGHT UPANISADS

[VI. 3

in the face of the facts that Pradhana, existing in a
state of balance of its (three) constituents of sattva
etc., has to be assumed on valid authority to be the
creator; that there exist the minutest atoms that act
according to divine will; that the Self has not the
wherewithal to create, It being non-dual; and that the
Self cannot be the author of evil to Itself, because a
conscious being that acts intelligently cannot do any
evil to itself; it is unjustifiable to talk of any agentship
of Purusa, preceded by independent deliberation.
Accordingly, when, to serve the purposes of Purusa,
insentient Pradhana evolves in a regular order, as
though out of deliberation, Pradhana is figuratively
spoken of as intelligent in the statement, “He delib-
erated” etc., just as one might say, “He is the king”,
with regard to an officer who does everything for the
king.

Answer: No, since it is as logical to look upon the

Self as the doer, as to conceive of It as the enjoyer.
Just as from the Samkhya standpoint the Self, that is
mere changeless Consciousness, can still be the enjoyer,
similarly, from the standpoint of the followers of the
Vedas, Its creatorship of the world can be justified on
the authority of the Vedas.

Objection: Any transformation, consisting in a

change of (the essence of) the Self into a different
category, causes Its impermanence, impurity, and
multiplicity; but a mere variation within Its very
nature of Consciousness is not such a transformation.
Accordingly, if enjoyership is inherent in Purusa
Himself, any change within that Consciou&iess (of

VI. 3]

praSna upanisad

493

enjoyment ) 1 is not open to any charge (of mutation
of the Self), whereas from your standpoint, who are
followers of the Vedas and admit that the Self is the
creator, there does occur an essential mutation , 2 and
therefore the Self becomes subject to all such faults
as impermanence etc.

Answer : No, for it is held by us that though the
Self is but one, still, in a state of ignorance, there
occur to It apparent distinctions created by the pre-
sence or absence of the limiting adjuncts constituted
by the names and forms of objects. The creation of
some sort of distinction in the Self by ignorance is
admitted as a concession, so that talk about the
bondage and freedom of the Self in the scriptures may
be possible. In reality, however, one should stand by
the unconditioned Entity which is one without a
second, which is beyond the reach of all sophists, and
which is admitted as fearless and auspicious. There
can be no agentship, no enjoyership, nor any action,
instrument, or result, where everything is reduced to
non-duality. The Samkhyas, however, first imagine
that agentship, as well as action, instrument, and
result, is superimposed on the Self; but as they are
outside the pale of the Vedas, they recoil from such
a (monistic) position and hold that enjoyership is a
real characteristic of the Self. Again, fancying that
Pradhana is a real substance, essentially different from
the Self, they fall into the snares woven by the

1 Enjoyment (or suffering) consists in a direct experience of joy
(or sorrow). This experience is the very nature of the soul,
whereas action belongs to the intellect and the rest.

2 By becoming the intellect etc. for the purposes^ creation.

494

EIGHT UPANISADS

[VI. 3

intellect of other (dualistic) sophists and lose their
bearing. Similarly are the other sophists led astray
by Samkhyas. Thus by postulating theories opposed
to each other, like carnivores (lighting for a piece of
flesh), they continually drift away from the supreme
Reality owing to their proneness to discover such
(distorted) interpretations of the conclusions arrived
at by valid means of proof as may demolish each
other’s point of view. Therefore we disclose a few
flaws in the theories of the sophists not in the spirit of
the sophists, but in order that people desirous of
freedom may become devoted to the true import of
the Upanisads, viz the realisation of the non-duality
of the Self, by ignoring those other theories. Thus
has it been said in this connection: “Leaving the cause
of the origination of all disputes 1 amongst the dis-
putants themselves, and keeping his good sense well
protected by their example, 2 the knower of the Vedas
reposes happily.” ,

Moreover, no distinction can be made between the
two kinds of modification (in the Self) called enjoyer-
ship and agentship. What indeed is that modification
characterised as enjoyership which belongs to a class by
itself and is different from agentship, depending on
which Purusa can be conceived of as merely the enjoyer
and not the agent, while Pradhana can be thought of
as merely an agent and not an enjoyer?

Sdmkhya : Did we not say that Purusa consists

merely of intelligence and He changes internally in

1 Apprehension of duality as true.

2 Having this firm conviction, “Since the dualistic theories lead
only to conflict, non-dualism alone is true.”

VI. 3]

PRA&NA UPANISAD

495

the course of experience while still remaining what He
is in essence? But He does not change by being trans-
formed into some other category, whereas Pradhana
changes by being evolved into some other principle,
and hence it is possessed of such attributes as multi-
plicity, impurity, insentience, etc. Purusa is opposed
to it.

Vedantist : That is a distinction that is not real
but merely verbal. If to Purusa, who is (conceived
of as) mere intelligence before the emergence of
enjoyership, there accrues some special attribute called
experience at the time of the occurrence of enjoy-
ment, and if after the cessation of the enjoyment,
Purusa is freed from that peculiarity and becomes pure
intelligence again, (then one may argue that during
enjoyment, the enjoying) Pradhana also evolves as
Mahat etc., and then reversing the process (after that
experience) it exists in its own nature as Pradhana.
Hence the supposition does not serve to point out any
difference. Accordingly, the distinction that is sought
to be made between the transformations of Purusa and
Pradhana is merely a verbal one.

If now it is held that Purusa continues to be pure
intelligence even during enjoyment, then there is no
experience by Purusa in the real sense.

Sdmkhya : During enjoyment there occurs a real
change in Purusa, and so Purusa can enjoy.

Vedantist : That cannot be. Since Pradhana too
undergoes change during enjoyment, it may as well
become the enjoyer.

Sdmkftya : Change in pure intelligence alpne con-
stitutes experience.

496

EIGHT UPANISADS

[VI. 3

Vedantist : In that case there is no valid reason why
fire and the rest that are possessed of distinct attributes
like heat etc. should not be enjoyers. 1

Objection : Enjoyership may belong simultaneously
to both Pradhana and Purusa

Vedantist : No, since in that case the (Samkhya)
theory that Pradhana acts for the benefit of another
(viz Purusa) falls through; for among two co-enjoyers
there can be no such relationship as overlordship and
subordination, just as two lights cannot be so related
by way of illuminating each other.

Objection : The enjoyment of the unchanging Purusa

consists in the production of a reflection of Purusa on
the mind-stuff in which the sattva quality predominates
and which is by nature an enjoyer.

Vedantist : It cannot be so; for if Purusa is not

affected thereby in any way, it is meaningless to posit
an enjoyership for Him. If Purusa has no evil in the
form of experience, He being ever without attributes,
then for removing what (evil) is the (Samkhya) scripture
written as a means for emancipation?

1 “Change in pure intelligence alone” may mean two things:
(1) change in intelligence irrespective of any change in any other
substance; (2) some uncommon change in intelligence alone.
The first position is untenable, since Purusa cannot enjoy unless
there be corresponding changes in the form of happiness etc. in
PraHhana. As for the second alternative, there is no special
reason why an uncommon change in an uncommon factor, viz
intelligence, should be called enjoyment; for if enjoyment is
defined as “an uncommon change within the thing itself,” the
definition becomes too wide ; and thus fire may also become an
enjoyer by a mere uncommon change within its tlncommon
quality of heat.

VI. 3]

PRAsNA upanisad

497

Objection : The scripture is written for the sake
of removing the evil superimposed through igno-
rance.

Answer : In that case the hypotheses that Purusa is
only an enjoyer and not an agent, that Pradhana is
only a doer and not an enjoyer, and that Pradhana is a
supreme Reality different from Purusa — which (suppo-
sitions) are outside the Vedic pale — are useless and un-
warranted, and hence need not be taken into consideration
by people craving for freedom.

Objection : Even from the standpoint of non-

duality, such activity as the compilation of scriptures
is futile.

Answer: No, for no such thing is possible in the
state of non-duality. The conflicting thought as to
whether the compilation of scriptures is useful or
useless can arise only when there are the compilers of
the scriptures and others who want to derive some
benefit from them; but if the Self is the only reality,
then apart from the Self there can be no compiler of
the scriptures, nor anyone else. And in their absence,
this kind of hypothesis is altogether unjustifiable.
From the very fact of your firm affirmation of the
unity of the Self it is admitted by you pari passu
(from your personal experience) that scriptures serve
the valid purpose of revealing the non-duality of the
Self. And the following scriptural text declares with
regard to that unity of the Self, to which you sub-
scribe, that when the conviction arises, there is no
scope for doubt: “When to the knower of Brahman
everything has become the Self, then what should one
see and through what?” (Bj\ II. iv. 14). Similarly in

498

EIGHT UPANISADS

[VI. 3

the Vajasaneyaka Upanisad it is shown elaborately
how it is possible to do such things as the compilation
of scriptures in the domain of ignorance, which
comprises things other than the supreme Reality:
“Because when there is duality, as it were, (then one
sees something)” etc. (ibid). Here again, at the very
commencement (of the Upanisad of the Atharva-
Veda, viz Mundaka, I. i. 4), knowledge and ignorance
have been separated by calling them higher and lower.
Accordingly, the army at the command of sophistic
theories cannot enter here into this domain of the
non-duality of the Self that is protected by the hands 1
of the king who is none other than the valid proof
adduced by Vedanta. It is to be understood that
hereby is refuted the fault imputed by others that
Brahman lacks the necessary equipment etc. for
becoming an agent in the matter of creation etc. ; for
Brahman can (be imagined to) be associated with
differences created by diverse powers and accessories
that emerge from the limiting adjuncts created through
name and form which are called up by ignorance.
And so also is set aside the other objection raised by
others that the Self (of the non-dualists) becomes the
originator of Its own misery. 2

As for the illustration of an officer who does every-
thing for the king and is called by courtesy a king
or a master, that has no application here because it

1 The reasoning found in Vedanta.

2 For God is Fancied to be the creator of a world ignorantly
superimposed on flim, and He is fancied to ordain good and evil
for the souls which have no real separate existence,

VI. 4]

PRA&NA UPANISAD

499

runs counter to the (obvious) primary meaning of the
Vedic text, “He deliberated”, which is meant to impart
valid knowledge; for a secondary meaning of a word is
called for only where the primary meaning is inadmissi-
ble. But here it does not stand to reason that an insentient
entity (e.g, Pradhana) should engage in well-regulated
activity in relation to Purusa, keeping in view the
difference between bound and freed souls 1 and taking
note of such distinctions as of subject, object, space,
time, and causation, whereas this becomes justifiable
from the standpoint already stated that omniscient God
is the creator.

By Purusa alone, as by a king, 2 is created Prana the
director of all. How?

sr srmtfSRr ^ ^sr^tfffcRT'T:

Jf'T: i *T^T:

^ ^ iiyii

o

4. He created Prapa; from Prana (He
created) faith, space, air, fire, water, earth,
organs, mind, food; from food (He created)
vigour, self-control, mantras, rites, worlds, and
name in the worlds.

Having deliberated in the way stated before, sah.
He, Purusa; asrjata, created; pranam, Pr5.ua, } the sum

1 The free souls are to be left apart, and actions are to relate
to the bound ones alone.

2 This is according to the reading, “Iivarcya iva”. An alter-
native readifig is, “Iivarew eva, by God Himself (who is Purusa).”

8 Energy, both mental (i.e. intellectual) and physical.

500

EIGHT UPANISADS

[VI. 4

total of all Pranas, called Hiraiiyagarbha, 1 that is the
repository of the organs of all beings, and is the inner
soul of all. 2 From this Prana, He created iraddham ,
faith, that is the source of stimulus for all beings for
good action. From that He created the great elements
that support by becoming the material constituents of
the (physical body that is the) vehicle of enjoyment
of the fruits of actions. (He created) kham , space,
possessed of the quality of sound ; vdyuh , air, possessed
of two attributes, its own attribute of touch and the
attribute (sound) of its source (space); similarly
jyotih , fire, possessed of three qualities — its own
quality of colour and the qualities of sound and touch
belonging to the earlier two; similarly dpah , water,
possessed of four attributes — its own individual quality
of taste and the infusion of the three earlier qualities
(sound, touch, colour); similarly prthivl , earth,

endowed with five qualities by virtue of its possession
of smell, and the permeation of the four earlier
qualities (sound, touch, colour, taste). So also (He
created) indriyam , the organs, constituted by those
elements themselves, which are of two kinds and are
ten in number for the purposes of perception and
action; and (He created) manaty, mind, the lord of
those organs, which resides inside and is characterised
by doubt and thought. Having thus created the causes

1 That is to say, the limiting adjunct through which the Self
appears to be individualised and comes to be known as Hira^iya-
garbha — A.G.

2 As the sum total of all the subtle bodies, this limiting adjunct,
called Hira^yagarbha, resides inside the gross bodies and is
thought of as one’s self. Hence it is antar> inside and dtman , self.

VI. 5]

PRASNA UPANI8AD

501

(i.e. senses) and effects (i.e. objects) for the creatures.
He created for their sustenance annam, food, consti-
tuted by paddy, barley, etc. Annul , from that food,
when eaten; (He created) viryam , ability, vigour that
is at the root of engaging in all works. After that (He
created) tap ah, self-control, for the sake of the puri-
fication of those strong creatures who get involved in
sin. Then (He created) mantrah , mantras, comprising
the Rk , Yajur , Sdma, and Atharva texts, which are
the means for (religious) activities for those who have
purified their internal and external organs with the
help of self-control; then karma , rites, such as Agni-
hotra; then lokah , the worlds, the results of rites. And
in these worlds He created ndma , name, for instance
Devadatta or Yajnadatta, of the created beings. Thus
these parts were created in conformity with 1 the

seeds constituted by such defects of the creatures as
ignorance — like two moons, mosquitoes, bees, etc.

created by the blurred vision of a man suffering from
the disease called Timira, or like all sorts of things
created by a dreamer; and these again merge into that
very Purusa by giving up such distinctions of name,
form, etc.

How?

srparrai w&i

| TTcri^q- ^T:

1 Taking them as His aid.

502

EIGHT UPANISADS

[VI. 5

sffarcr *r q^s^sirm

ar^r s&fo: \\\\\

5. The illustration is this: Just as these
flowing rivers that have the sea as their goal,
get absorbed after reaching the sea, and their
names and forms are destroyed, and they are
called merely the sea, so also these sixteen parts
(i.e. constituents) of the all-seeing Purusa, that
have Purusa as their goal, disappear on reach-
ing Purusa, when their names and forms are
destroyed and they are simply called Purusa.
Such a man of realisation becomes free from
the parts and is immortal. On this point there
occurs this verse:

Sah, the illustration is this: Yathd, as; imdli, these;
syandamdndh nadydh, flowing rivers; samudrdyandh ,
that have the sea as their goal, the place where
they get absorbed; samudram prdpya , reaching the
sea; gacchanti astam , court disappearance, lose their
name and form; — tasdm nama-rupe , their name and
form, for instance, Gahga, Yamuna, etc.; bhidyete ,
get eliminated; owing to their absorption; and
when the identification is established, their substance
that is water, samudrah id evam procyate , is called
merely by the word sea; — evam, similarly, as is this
illustration, so; asya , of that Purusa, who is possessed
of the attributes mentioned before, and who is being
considered here; paridrastufy , of Him who'is the seer
on all sifies, who is the agent of a vision that is

VI. 6]

PRA&NA UPANISAD

503

identical with His real nature, just as the sun is the
revealer everywhere of the light that is identical with
itself; imdh soda£a kaldh , these sixteen parts — the parts,
counting from Prana that have been mentioned; puru -
sdyandh , which have Purusa as their goal, the place
where they get identified, as the sea is with relation
to the rivers; prdpya purusam , reaching Purusa, getting
identified with Purusa ; as tarn gacchanti , disappear; ca,
and; dsdm 9 of them, of the parts; the respective nama-
rape, name such as Prana, as well as form; bhidyete ,
get destroyed. When name and form are eliminated,
the entity that remains undestroyed, procyate , is called,
by the knowers of Brahman; purusah iti exam , as Purusa.
Sah , he, who has become thus enlightened after being
shown by his teacher the process of the absorption of the
parts; bhavati , becomes; akalah, free from parts, when
the parts, viz Prana and the rest that are the creation of
ignorance, desire, and action, are absorbed through
knowledge; and he becomes amrtah , immortal. Death
is a creation of the parts originating from nescience.
When those parts are gone, one becomes immortal just
because of one’s partlessness. Tat , with regard to this
matter; bhavati , there occurs; esah Slokah , this verse:

3TU I

m 2ft

6. You should know that Purusa who is
worthy to be known and in whom are transfixed
the parts like spokes in the nave of a chariot
wheel, db that death may not afflict you any-
where.

504

EIGHT UPANISADS

[VI. 6

Iva , as; ardh, spokes, which are, as it were, the
dependants of a chariot wheel; pratisthitdh , are trans-
fixed; rathandbhau , in the nave of a chariot wheel ; that
is to say, as they are dependent on the hub, so; veda ,
one should know; tam vedyam purusam , that knowable
Purusa, who is the self of the parts (limbs) and who is
called Purusa because of all-pervasiveness or existence
in the city (i.e. pur of the body); yasmin , in whom, in
which Purusa; pratisthitdh , are transfixed; the kaldh , parts
(limbs), during the states of origin, continuance, and
dissolution. (You know Him) yathd, so that; O disciples;
mrtyuh, death; ma vah par ivy at hah, may not afflict you
on any side. If Purusa remains unknown, you will conti-
nue to be miserable under pain inflicted by death. Hence
may that not fall to your lot. This is the idea.

cTR I ?TR:

'mreAfa \\*u

7. To them he said, “I know this supreme
Brahman thus far only. Beyond this there is
nothing.”

Having thus instructed them (i.e. the disciples)*
Pippalada uvdca ha, said; tan , to them, to those disciples,
“Veda, I know; etdvat eva, thus far only; etat, this;
param brahma , supreme Brahman, that is worthy to be
known. Atah param, beyond this; na asti , there is not —
anything higher to be known.” Thus did he say this
in order to remove from the disciples any doubt that
there might still remain something unknown; and also
in order to generate in them the conviction that they
had attained final achievement.

PR A SNA UPANISAD

505

It is being stated what those disciples did when
they found no recompense for their knowledge after
being taught by the teacher and getting their purposes
fulfilled:

^ f| 5T: facTT

’TT <TK rTRJI^ftfcr I ^T: qTTOf^PRft
1 131 1

ffa ^3: 5PFT: II

8. While worshipping him they said, “You
indeed are our father who have ferried us across
nescience to the other shore. Salutation to the
great seers. Salutation to the great seers.”

It is being stated what they said while te , they;
arcayantah , were worshipping his feet, by offering
handfuls of flowers and saluting him with their heads:
“ Tvam hi , you indeed are; nah, our; pita , father; since
you have generated through knowledge (a fresh) birth
in Brahman that is eternal, ageless, deathless, and
fearless. Since it is you who, with the help of the
raft of knowledge, have ferried us avidyayah param
param , across ignorance or false knowledge, to the
other shore of the boundless ocean of nescience, called
emancipation, consisting in absolute cessation of
rebirth — (ferried us) as though across an ocean itself,
infested with birth, old age, death, disease, sorrow, etc.,
which are like sea animals; — therefore your fatherhood

506

EIGHT UPANISADS

[VI. 8

towards us is more justifiable than that of the others
(i.e. our real fathers). The other father, who begets
the body alone, is yet the most worshipful in the
world: what to speak of one who guarantees absolute
fearlessness? This is the purport. Namah , salutation;

parama-rsibhyah , to the great seers, the originators
of the line of traditional transmission of the know-
ledge of Brahman. The repetition of namah parama-
rsibhyah, is for showing eagerness.

& VZ ^TT

vi q^msrfVpfasrT: i

zp?FJ: II

3* ?TTf%: ^rrf^T: snfa: II

INDEX TO TEXTS I
(UPANISADS)

Mu.

II. i. 4

aTT^T^ft f

Pr. II.

2

3rfrT#rfTrTr

n e\

Ai.

I. ii. 4

STTcH^T p TPrfl

Pr. III.

3

rn: tfw

Mu.

II. i. 9

3fTf*TT 3T

Ai. I. i.

1

srfsm^nfT Pr. in. 2

«S d

snfem i? t

Pr. I. 5, III. 8

3Hr«T ^T: ^

Pr.

IV. 5

sofa: JT%%r

Mu. II. ii.

1

Pr.

I. 3

9FT

Pr. 11.

9

3T«r *lfe ff'TTTT

Pr.

V. 4

•

Mu. I. ii.

10

3P#JT *Tt

Mu.

I. i. 2

Pr. VI.

2

3T«r p

Pr.

III. 1

Pr. III.

12

m p

Pr.

II. 1

^rfnr^T spsTfir:

Pr. V.

7

3PT p 5TST:

Pr.

V. 1

Pr. V.

2

3PT t’i l^T

Pr.

VI. I

rra^rn53rra%

Mu. II. i.

3

3PT |sf tftoWt

Pr. IV. 1

Mu. I. ii.

5

3T«rrfeir

Pr.

I. 6

Ai. III. i.

3

Pr.

III. 7

up qcr *r#5T Ma.

6

apsftrl^r ?mi

Pr.

I. 10

C[T % 3^T ?TCT Pr. IV.

9

arsf ^ srsrrqfw:

Pr.

I. 14

Pr. II.

5

anrm^ff

Ma.

12

ptS’TTIrrTT

Mu. III. i.

9

3ITT TSTCHft Pr. ]

[I. 6, VI. 6

Mu. I. ii.

6

>»

Mu.

II. ii. 6

Ma.

1

arpRlTOPT^

Mu.

I. ii. 8

"ppn^: *rnr*Pt

Mu. III. ii.

2

aifwii r spT

Mu.

I. ii. 9

rv. rv _

TO 3TTOT ^

Mu. I. ii.

4

sr^TT^ft ^

Pr.

I. 13

^R#Ai. III. i.

1

508 EIGHT UPANISADS

pRRR: sftfaRT Mu. III. ii. 10 srcmsfar: Hfasft Mu. II. i. 5

ncrT:^T:T^r«rMu.III. ii. 7 awfas??! ;tr Ai. I. iii. 14

*T Ai, II. i. 5 tUFFTTp-: TTR Mu. II. i 6

qwPwWRtsrff- MS. 3 <T?HTrfasR Mu. I. ii. 13

„ t^TRT: MS. 9 TT ttSR Pr. I. 4, II. 2,

-0 c V

Ai.

I. iii. 5

III. 2, IV. 2, VI. 2;

Mu. I. i. 4

Ai.

I. iii. 9

<TT RFfT %^cTT: Ai.

I. ii. 1

Ai.

I. iii. 6

rlR «rfro: STror Pr.

II.

3

crmrfa'srcra;

Ai.

I. iii. 7

<1R ffar4 Pr.

VI.

7

Ai.

I. iii. 4

Pr.

I.

2

<R falR 3TRH-

Ai.

II. i. 2

<TTfat pw Al.

I. ii. 3

<rtttt ^fast

Mu.

1. i

. 5

cTTfat ’TRRW Ai.

I. ii. 2

<rcqrfanfaR«R

Ai.

I. iii. 10

pRTT rfTOT JT«RR:Pr.

V.

6

cRqfnTfrp’n

•O t

Ai.

II. i

. 5

5fairRt fartl Pr.

I.

16

r Ai.

I. iii. 4

^sft ^ <tt 3SR Pr.

III.

9

r&R TTRUfa-

Mu.

III. ii. 1 1

t cPmRTR Pr.

VI.

8

Mu.

■s -o

I. ii. 1

ferfl'^RTTigW: Mu.

II. i. 2

„ 4«n

Mu.

II. i. 1

^RRfar^ffTPT: Pr. II.

8

Ai.

I. iii. 3 ;

ST g'mf TR3TT Mu. III. i.

1

Mu. III. ii. 10 :

1 fat ^fafrfa Mu. I. i.

4

5rt oq;

Pr.

I. 15

V^ftfafafafa Mu. II. ii.

3

crrTFRTSfsT^R

Ai.

1. iii. 8

H ^RT »Tffa Mu. III. i.

8

«nl $

Mu.

I. ii. 11

^ ?R gtf mfa Mu. II. ii.

10

rrrcrr tfatir^r

Mu.

I. i. 8

RR:5T?R5rf|:5r5r Ms.

7

Ai.

I. i. 4

RTORTSRSRJT Mu. III. ii.

3

rrWTRTfTO^

Ai.

I. ii. 5

'TFRTRT^lfa'T M U . III. ii.

4

?1 ^ fanfa Ai. II. i. 3 fqrnc Vr. I. 11

^=«r^rr 3rf*r Mu. II. i. 7 q^r^5rftm?r Pr. rv. lo

INDEX TO TEXTS

509

qftes Mu. I. ii. 12

Pr. in. 5
fass Mu. II. i. 10
JSSfT ST 3TSS Ai. II. i. I
<rf*pft S sfashTTST Pr. IV. 8
SSWIMTSsrsTTSfa: Pr. I. 4

srars Ai. III. i.

5T'>rsft 4S:5Rt Mu. II. ii.

sms#* srer Pr. ii.

7

3

4
13

vrmws^arftss Pr. iv. 3 1

srrjft ^TS it: HS- Mu. III. i. 4

c?5ST ^ arfST Mu. I. ii. 7
Mu. III. i. 7
5T?TT ^TTST SW Mu. I. i. 1

^^Wijj^TlcrMu.II. ii. 11
fSSSfar: Mu. II. ii. 8

STSt S ssnsfa: Pr. 1. 12

st»s fasTOFr Pr. m. 11

^f)^Hf5rr>rnPr. ill. 10

Ma 5

mi S T TTgSl fafST? Pr. III. 4
SSTTO:WS*rRT:Mu.III. ii. 8

Mu. II. i. l
qsfriRrfiT: fsj% Mu. i. 7

wmfire'fotf-Pr. ii. io

STT 'TW: Mu. III. i. 3

SSr&3TSt?rfs: Mu. I. ii. 2
SJ33TSfs:5SraT- Pr. IV. 4
S^TSSSS jpt- Ai. III. i. 2

N C

if cf *FTCTT Mu. III. i. 10
s: yrtff fasm Pr. v. 5
sfcssift: sfast Mu. 11 ii. 5

S: SSW: ssfas Mu. I. i. 9, II. ii.7
ST ^ fluffs Pr. II. 12

Cv

fwiTPTTTS^S^TPr. IV. 11
fasw'T |fr®r Pr. I. 8
^HTfsars- Mu. III. ii. 6
STrSTfSirm- Pr. II. 11
?r>T4Tt I f S^T- Mu. I. i. 3
S fSfajrtaH Ai. I. i . 2
sf5TSSr«rf?SS Ai. I. iii. 11
S fSTS wfaFS Ai. I. i. 1
S f$T%S S #FT Ai. I. i. 3
sfsTfTSS^ftSAi. I. iii. 1
H fsTTS# Pr. VI. ’ 3
S stSPT Ai. I. iii. 12
s#rsrrtfnc*PTT Ai. HI. i. 4
S trs fsgmsrs Ai. II. i. 6
S tr<T srrsmt Pr. I. 7
TT sffift SST'TTfS- Ai. I. iii. 13
flcsirssr# Mu. III. i. 6
^WIETPTSI Mu. in. i. 5

510

EIGHT

UPANISADS

3T SFTTOSRI

C

Pr. VI.

4

TO^TO^ITTOW 1

Ma. 2

*RTSi'RT: snrafaMu. 11. i.

8

m R^fror Ai.

II. i. 3

TOR SR

Mu. III. i.

2

^ WR Pr.

I. 1

^wrypfl

Mu. III. ii.

5

^tottor: arsfr Ms.

1

TORTt f TOTTfa: Pr. I.

9

RSTT3R?m Ai.

I.iii. .

toi tffar

Pr. IV.

7

#sfTORT^>TO Pr.

II. 4

*F TOR TO

Pr. VI.

5

TftsTOTRTRffrRMa.

8

*r TOT TRR-

Pr. IV.

6

TTtTOTTOTOT Ai

II. i. 4

*r totofto

Pr. V.

3

RRTOR#TO Ma.

10

*r zfr 1 1 awro

Mu. III. ii.

9

^SPRPTRlSRlTOr: Mil.

4

*r

Mu. III. ii.

1

Mu.

II. ii. 9

TOTORITO

Ai. III. i.

3

FT 3TTRT Pr.

III. 6

INDEX TO TEXTS II
(gaudapada’s karika)

jTT’T III. 33 3PT«n ’TlgT: !• > 5

3R>TTt ^4% I. 23 3P^ WfWff % II- 8

3f3r: y frMdMff TT IV. 74 3T4T4?4 T4T4M II- 3

III. 36 anjtfrftfa^rrfe IV. 79
„ IV. 81 aopfaftMsfer IV. 75

a r at i d^ Hdi IV. 43 apn^sfRnrm^ I. 29

srsrrerefa sptft IV. 6 sf IV. 98

3T^TcF4f ?TT4*4 IN. 20 FT^TTT t IV. 49
3f5TRt 3TT4% 4?<RTcT IV. 29 3f^<^Tq^nT ^ IV. 88

apsnt 4?4 iv. 13 s-TciffTf tt^ q-s^cT II. 15

sr^^nmRf IV. 96 IV. 19

3R HT*# 5 4 IV. 95 IV. 39

spinTmfa 44*4 iv. 97 3 T 44 t 4 T 44 T 3 FT HI. 28

sraft III. 2 3 rferdTCc 4 fer iv. 83

3TS4 4 341414 III. 30 STFnWTJT^Tcr IV. 48

n

IV.

62

3)4lTc?I^ 444*4

II.

2

3TfcT t TTWT«ff f|

m.

18

^frrfionw g'd:

i.

16

aftH^dq**' =4

IV.

30

"-{Mirapf f44*4

IV.

77

ilfalTOT 44T J44:

II.

17

STOWffm 44PTT

o

II.

4

simwl 4 4T4

in.

39

i)

IV.

2

sn?roim^*r

>o

III.

32

31R4T 11144444

III.

3

3?kt^;% 4 jrarfer

II.

6

n

IV.

31

3nf^T: spfa

IV.

92

srrfeTRrr irrfwr:

IV.

93

1

EIGHT UPAN1SADS

flaWTTRI

/>

OTRRlf’SRrt «pff

g^ftTPr #a«#

>37f ft

^WfapnTTSPT
tr^OT«r«nt:

^ fa^TCT «TTrf
tt# ^ 5TTOt f^TT
#PTt Treat ftrerre

^K^^c^TTcWT^H^f
TTTTTTaTaf cTTfa^ft

TUT# T?T T TIT#

TT^ ffir T>Taf<re:
^reTarcra
TTlft T f^ T5?T

UpMHlftcPar
?rfr a cPT sftosnf:
HRtfer Tatar

III. 16
I. 8

IV. 38

III. 41

IV. 42
IV. 44
III. 42

III. 1
II. 11

IV. 67
IV. 47
II. 30
IV. 54
IV. 46

I. 24

II. 12

I. 11
IV. 12
IV. 11

II. 24
IV. 84
IV. 99
IV. ‘ 5
IV. 37

III. 38

III. 4

IV. 65
II. 14

farar a

C

TOJKUlPlJlWT.

^rm^TTRftr c*c ^r*
3rr?4TffrH aarara
ataimt: 7«rere ^
a^ncaa'tTa^area
sft# a^raa cp
ara a fafaa a#

ataarearfare? a«2aT
3?m#a fafaaia

3*11151 5TTH% tart

far arag aa?a
far nag a^far
afsrarfeTa# fa?a:
|:#f aaaa^acT
f&rafaaaatt
ffs# If:
safsataaaia

aaf it $fa 5TT4%
a afcasarnt #r:

)}

a fadat a ataifa:
a faaar aaidi^

IV. 26
IV. 72
IV. 10
IV. 66

II. 10 s
IV. 45

III. 14

III. 13
II. 16

IV. 89
IV. 1
II. 38

II. 36
IV. 28

I. 20
I. 22
I. 5
I. 2

III. 43

IV. 100
IV. 53

III. 12
I. 13

IV. 58

III. 48

IV. 71
II. 32
IV. 50

INDEX TO TEXTS

513

st Mm# fmrrmcf

IV.

52

II. 19

*r mRmpf ms

III.

21

mm mNtm frmr

IV. 85

a

IV.

7

T^rjcTFiwrsr: mr

IV. 17

*t mm ?#t mm

IV.

34

srffm# fmrfsrcm

I. 1

strtotst

III.

7

^miTTwr mmm:

IV. 20

sr#q- Mmmr

IV.

60

^mlsrftram mm

IV. 78

rctohr ?tr$

II.

34

11. 33

wm * TO

I.

12

m#tsfTcfr msfa

III. 23

RTOTtffETOtT

IV.

40

IV. 3

III.

45

sjcf ;t mr# fofmr

IV. 4

W:

III.

34

#m«? Trfefwir

I. 9

ftftrar *r to fro

IV.

27

mmrm% mirm

I. 21

frorosTOff

IV.

80

sm S% srsftM:

II. 25

pTTO: TO[:*TOT

I.

10

mr# fsTTriram

III. 40

ffff^RTRt TO T^Rt

II.

18

III. 31

f^^fTOTTOT:

If.

37

srs# m#

III. 9

% TOfa TOTTTO

HI.

24

mw famr #mr

III. 19

wFw

II.

26

fsrmt: TTf TPTsm

IV. 35

'TO sfo <Tisfro

II.

21

*\ t> r- ^

III. 15

gTOTTTOTR

IV.

21

mm ffrfmi# #m

IV. 70

STfRTTOT^R:

IV.

91

mm mrfir rnrnm

III. 8

w%: Trfsrfsmm

IV.

24

mm mm*rm?#mr?r

IV. 59

It

IV. 25

mn srimsRl srtm

IV. 69

SP*R f TOR

I.

28

mm Tmrnmt #m

IV. 68

srrot

I.

26

mm ?mm smwTTf

III. 29

sR3Rt *rfe fTO^f

I.

17

jj

IV. 61

spw: TOTTTOt

I.

6

mrmftmr mrTTTO

HI. 5

srm $far srmfro

II.

20

jrer sr ?«# |ft

IV. 76

17

514

EIGHT UPANISADS

III. 46

ife left: n^Tn fife:

IV. 18

IV. 55

II

IV. 56

i^ssfta 5T1% %n:

I. 25

itsftn

IV. 73

JT ?TR

II. 29

^TT

III. 11

III. 6

m

III. 44

?ffnt nn

III. 35

5TT|:

II. 27

II. 13

I. 18

farm w?nin ?

IV. 51

fawfninnT iron

IV. 41

ftwmt finit ire

IV. 86

fn^% ini

I. 7

I. 19

flrot % Pr^r

I. 3

II. 35

inifn iifm:

II. 22

inwi ninrnmt

II. 1

g i nrfer

IV. 94

n n<r ifn nitfn

III. 26

nit f$ wn

III. 27

nrotannriit

II. 7

ii

IV. 32

ShTcTT:

nni

C\

nimTITlini
ni?n mit inf?

nnffnai4r?^id:

ni inf nit
ntw*i i
n'rfnfe^t Fmnfi#

g^nrf?n% fici
gsn f% gsnfi?:
qfeftfn nfefe:
nn# fo?i
mit nr tot iTPr

urn *?tn
^fnsJinnNiuf
^icnrrn n?rr

r» -

^iinuri ?mr
^ mmp: Wl:

m III.

nrer nfaiN

IFmsnK:
litTTft: W inr

II

III. 10

IV. 16

III. 25

IV. 57

I. 27

III. 37

IV. 33
IV. 87
IV. 9
IV. 82

II. 23.
II. 28
I. 4

IV. 22
II. 5
IV. 64
IV. 63
I. 14
II. 31

II. 9
IV. 36

22, IV. 8

III. 17

III. 47

IV. 23
IV. 14
IV. 15
IV. 90

LIST OF ABBREVIATIONS

A.G.

Ananda Giri

Ai.

Aitareya Upanisad

Ai.A.

Aitareya Aranyaka

Ap.

Apastamba Dharma-Sutras

Br.

Brhadaranyaka Upanisad

Ch.

C'handogya Upanisad

G.

Bhagavad Gita

Is.

Isa Upanisad

Ja.

Jabala Upanisad

Ka.

Katha Upanisad'

Kau.

Kausitaki Upanisad

Ke.

Kena Upanisad

M.

Manu Samhita

Ma.

Mandukya Upanisad

Mbh.

Mahabharata

Mu.

Mupdaka Upanisad

Muk.

Muktika Upanisad

Pr.

PraSna Upanisad

Sv.

Svetasvatara Upanisad

Tai.

Taittirlya Upanisad

Tai. A.

Taittiriya Arapyaka

Tai. B.

Taittiriya Brahma^a

Tai. S.

Taittirlya Samhita

Y.

Yajur-Veda